LIBRARY OF FATHERS
HOLY CATHOLIC CHTJKCH,
ANTERIOR TO THE DIVISION OF THE EAST AND WEST.
TRANSLATED BY MEMBERS OP THE ENGLISH CHURCH.
TET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE, BUT
THINE EYES SHALL SEE THY TEACHERS. Isaiah XXX. 20.
SOID BY
JAMES PARKER & CO., OXFORD,
AKD 377, STRAND, LONDON;
RIYINGTONS, WATERLOO PLACE, LONDON,
HIGH STREET, OXFORD, AND TRINITY STREET, CAMBRIDGE.
1874.
TO THE MEMORY
OF THE
MOST REVEREND FATHER IN GOD
WILLIAM
LORD ARCHBISHOP OF CANTERBURY,
PRIMATE OF ALL ENGLAND,
FORMERLY REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD,
THIS LIBRARY
OF
ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS.
OF CHRIST'S HOLY CATHOLIC CHURCH,
UNDERTAKEN AMID HIS ENCOURAGEMENT, AND CARRIED ON FOR
TWELVE YEARS UNDER HIS SANCTION,
UNTIL HIS DEPARTURE HENCE IN PEACE,
IS
GRATEFULLY AND REVERENTLY
INSCRIBED.
COMMENTARY
ON
THE GOSPEL ACCORDING TO S. JOHN
BY
S. CYRIL
ARCHBISHOP OP ALEXANDRIA.
YOL. I
S. JOHN I— VIII
SOLD BY
JAMES PARKER & CO., OXFORD,
AND 377 STRAND, LONDON ;
RIVINGTONS, WATERLOO PLACE, LONDON,
HIGH STREET, OXFORD, AND TRINITY STREET, CAMBRIDGE.
MDCCCLXXIY.
PREFACE.
8. Cyril Archbishop of Alexandria was well-nigh
the last of that bright array of Greek Fathers which
shone throughout all the fourth century and into the
fifth. His powerful and comprehensive mind, well
read and strengthened by study of Greek Heathen
lore (as his frequent citations not only of Homer
but even of the less known poets and his very lan-
guage indicate), fostered by the works of his great
predecessor S. Athanasius and aided by the living in-
fluence of S. Isidore Abbat of Pelusium, whom even
when he had become Archbishop he still called father,
his single-hearted loyal piety which every writing of
his breathes forth, his will formed for rule, combined
with the perception of the points that he could yield
without betraying Truth : — all gave him during his
life an influence such as no other man of his time
had, and his writings were appealed to for centuries
after on matters of dogma. In the Council of Chal-
cedon, holden a few years after S. Cyril's death, some
exception was at first taken by some of the Bishops
to two or three expressions of Pope S. Leo, and these
wore afterwards unanimously accepted on being found
to agree with what S. Cyril had written. In the 6th
General Council, passages from this very Commen-
Vlll
PREFACE.
tary were cited against Monothelism (pp. 384, 385,
387 of this volume and a piece of the lost book 8 on
chap. xii. 27, 28). Some thirty years after S. Cyril's
death Gennadius in the West, Priest of Marseilles,
giving a brief notice of the Church's great writers,
says of S. Cyril, "He made very many Homilies
„ which the Greek Bishops commit to memory and
,, deliver."
The Commentary on S. John has usually been re-
garded as S. Cyril's great work. Its special value lies
in its being the well-weighed enunciation of dogma
of one whose mind had long and deeply meditated on
the Faith. Our belief on the Holy Trinity, on the
Union of the Godhead and Manhood in Christ, on
the Holy Eucharist * as the means of our Union with
Him, our free-will and consequent reward or Doom,
are clearly and carefully stated and enforced. That
effect of the Union and intimate relation of the God-
head with our nature in God the Son in imparting
to the whole of our clay a new quickening life and
strength, which has been so strikingly brought for-
ward by a deep thinker in our day 2 , will be found
frequently spoken of in this Commentary as one of
the results of the Incarnation.
1 See the citations from this and his other works in full in Dr. Pusey's
"The Real Presence the Doctrine of the Ancient Church/' pp. 615 —
664.
2 O wisest love ! that flesh and blood
Which did in Adam fail
Should strive anew against the foe,
Should strive and should prevail;
And that an higher gift than grace
Should flesh and blood refine,
God's Presence and His very Self
And Essence all Divine.
PEEFACE.
IX
On the Procession of God the Holy Ghost S. Cyril's
teaching is identical with the words we now repeat,
Who proceedeth from the Father and the Son. The
Creed as then laid down said only, Who proceedeth from
the Father, and S. Cyril himself habitually used, not
the Creed as we now have it and as it was enlarged
in the Council of Constantinople, but the original
Nicene Creed which ends at the words, And in the
Holy Ghost. Yet his teaching is identical with what
we now say. Throughout this Commentary (pp. 80,
106, 108, 111, 145, 251, 436, 438 &c.) S. Cyril says
that the Holy Ghost is the Spirit, the own Spirit
of the Son. In page 436, S. Cyril uses the remarka-
ble words, As He calls Himself Son of man, since He
ivas made Man, so again He calls Himself Spirit from
His Own Spirit: for not Other than He is His ownSpirit.
S. Cyril's teaching is uniform throughout his wri-
tings. Other passages of the same kind are collected
in the Appendix to my father's Sermon, The Re-
sponsibility of Intellect in matters of Faith, Oxford,
1873. To him too is due the Theological portion of
this Preface and in especial the bracketted portion
pp. xxi to end is wholly his.
a. Seeing He [the Holy Spirit] is the Spirit of
God the Father and the Son also_, Which is poured
forth essentially from Both, i. e., from the Father
through the Son.
b. For in that the Son is God and of God by Na-
a. ei irep ear\ rov ©eot) /cat, Tlarpos ical firjv ical rod Tlov
to ov(riG)$6o<; i£ afA<poiv rjyovv etc Tlarpos oV Tlov irpo^eofievov
Uvev/u,a 1 .
?>. f) jj.lv yap ecTTi ®eo? KaX i/c ®eov Kara (pvaiv 6 TtoV ye-
1 De Ador. lib. i. Opp. i. 9.
X PREFACE.
ture (for He is truly begotten of God the Father)
the Spirit is His Very Own and in Him and from
Him just as is conceived as to God the Father.
c. He said that He would baptize in fire and the
Holy Ghost, infusing into the baptized no Spirit
alien to Himself in manner of a servant and minis-
ter, but as being by Nature God with supremest
authority [He infused] the Spirit Which is from
Him and His Very Own.
In the explanation of his xii Chapters against
NestormSj which explanation was written at the re-
quest of the Council of Ephesus
d. The Only-Begotten Word of God made Man
hath remained thus too God, being all that the Fa-
ther is save only being the Father, and having as
His own the Holy Ghost Which is of Him and Essen-
tially inexisting in Him.
In the Thesaurus, a work elaborated with very
great care and precision for the Defence of the Faith
yivvqrai yap akrjOcos e/c rov ©eoi) /cal Uarpo?' iStov avrov
koX iv auTcS T€ zeal ef avrov to Hvevfid iart, KaQdirep dfiekei
/cal eV avrov voelrai rov &eov /cal naTpo? 2 .
c. avrov ecpr) ftairrlZeiv iv rrvpl /cal 'Aylqy Uvev/xari, ov to
dWorptov rots fiaTTTi^o/jLevoi*} ivikvra irvev/xa 8ovXo7rpe7rS)^
teal vTrovpyi/cws aX)C a>9 ®ebv Kara <f>vo-iv fjuer iifovcrias tt}9
dvoirdrco to itj avrov re real cBiov avrov 3 .
d. "Avd panto? ye<yova><} 6 M-Ovoyevrj? rod ®eov A0709 drro-
fjue/Jbevrjice ical ovrco ©eo?, rrdvra vrrdp^oav ocra koX 6 TLarrjp
hl^a fiovov rov elvai TJarrjp, teal iSiov eywv rb if; avrov /cal
ovo-LwBu><i ifiirecjiVKos avrw Tlvev/xa "Ayiov 4 .
2 In Joelem ii. 28, 29. Opp. iii. 228.
3 De Recta fide ad Theodosium Imperatorem Opp. v. ii. 33. S. Cyril
put forth this same treatise again in a more popular form, De Incarna-
tione Unigeniti, where the words again occur. Opp. v. i. 706.
4 Expl. cap. ix. Opp. vi. 154, 155.
PREFACE.
XI
as regards the Persons of the most Holy Trinity, un-
der the title —
e. That the Holy Ghost is of the Essence of the
Father and the Son.
Since therefore the Holy Ghost coming to be in
us makes us conformed to God and He goeth forth
from the Father and the Son, it is manifest that He
is of the Divine Essence, being Essentially in It and
going forth from It : even as the breath too which
goeth from the mouth of man, though the illustra-
tion be poor and unworthy, for God will surpass all
things.
A few pages before there is another heading
/. That the Spirit is God and hath every way the
same operation with the Son and is not alien from
His Essence : also that when God is said to dwell
in us it is the Spirit Who indwelleth.
And further on
g. Since Christ givethlaws, the Spirit as being by
Nature in Him and of Him, Himself too is Lawgiver.
e. on e/c rrjs oucr/a? tov Uarpo? /ecu tov Tlov to Tlvevfia
to " Ay tov .
ore Tolvvv to TLvev/xa to " Ayiov ev r)p!iv yevbfievov
<rvfifwp<f>ov<; tjfias diroSeiKvvei (deov, irpoeicri Se e/c HaTpo?
teal T'tov, 7rp68rj\ov oti Trjs Betas ecrTiv overtax, ovcri(oho)<i ev
avrfj bv icai i% avrrj<; irpolov &o~7rep ovv dfieXei icai rb e£
avtipfotreiov crrofiaTOS eKrpe^ov ifMpvari/jLa, el icai pu/epbv /cat
ovk a%iov tov \6yov to vrrbheiyu.a, irdvra yap vrrepe^ei ©eo<? 5 .
/. oti ®eo<? to JJvevfia /cal ttjv avTrjv evepyeiav e^ov tg> T/g5
rravrayov koi ovk aTre^evw/Jiivov Tfjs ovcrt'a? avrov, b/xov he
ZtZa/TKOvcnv ort ©eoO \eyopuevov /caroi/ceiv ev rj/uiv, to Tlvevfid
iim TO eVOlKOVV 6 .
g. vofioOeTovmos Toiyapovv tov Hpiarov, &><? ev avra> /cat
i$ avrov <f>vo-i/C(o<; virapyov to Tlvevfia avTo vopboOereV.
' J Thes. Opp, v. i. 345.
lb. 338.
? lb. 354.
XU PREFACE.
h. Since when Christ reneweth us and transplac-
eth us into a new life, the Spirit is said to renew us as
is sung in the Psalms to God, Thou shalt send forth
Thy Spirit and they shall be created and Thou shalt
renew the face of the earth, we must of necessity con-
fess that the Spirit is of the Essence of the Son.
For as being by Nature of Him and being sent by
Him upon the creation, He worketh the renewal,
being the Complement of the Holy Trinity. And
if so, the Spirit is God and of God and not a crea-
ture.
In the De Trinitate, a work whose scope is the
same as that of the Thesaurus but its execution more
popular and less dialectic, and a work to which S.
Cyril refers in his Commentary on S. John pp. 87 C
94C(pp. 100, 108 O.T.)
i. He sent us the Comforter from Heaven through
Whom and in Whom He is with us and dwelleth in
us, not infusing into us an alien, but the own Spirit
of His Essence and of that of His Father.
h, ovtcovv eTrelirep dvatcaLvLZpvTOS rjfias rov Xpi<rrov ical
els veav fieTaTiOevTOs £a)r)v, to Yivevfia dvaKaivi^ew Xeyerat
Kara to ev tya\p,ois dhofievov cu? 7rpo9 Seov "'E£a7rocrreA,ei9
" to Tlvevfxd crov tcai tCTiarOrjaovTai real dvatcaiviels to irpb-
(( ctwttov Trj? 7779," avarytcn to Tlvevpa rr\<$ ovalm virdpyeiv
dfioXoyelv tov Tlov. &>9 <ydp e'f avTov Kara <pvaiv virdp^ov teal
eirl ttjv KTiaiv trap avTov ireprtTb^evov tov dvatcaivto-fibv
ip<yd%€Tai, crvfiTrXTjpoofia T779 ayim \mdpyov TpuiBos. el 84
tovto, ©eo9 apa teal itc ©eoO to Uvev/xa, teal ov iroir\p,a 8 .
i. €Trep,yfre 8e r]pXv i£ ovpavov tov TIapdteXwTov 81 ov teal
ev a> ixedf ^/jlcov eo~Ti teal ev rj/jblv avXl^erai, ovtc oOvelov rjfiiv
e<y%ec0v dXXd to T779 ovalas avTov teal T779 tov HaTpo9 avTov
thiov UvevfMa 9 ,
8 Thes. Opp. v. i. 358. The trifling variations from Aubert's text in
these passages of the Thesaurus are from a Manuscript in the Library
of the Patriarch of Alexandria at Cairo. These passages are likewise
extant in a Syriac translation, in the ms. in the British Museum Addi-
tional 14556, assigned by Dr. Wright to the sixth or seventh century.
9 De Trinitate vii. Opp. v. i. 642.
i •
f :•
! i
PREFACE.
Xlll
Again in reply to the words objected
k. But they say that Christ said of Him, Of Mine
He shall receive and tell it to you. They say there-
fore the Spirit is participant of the Son.
S. Cyril says
Not at all, far from it : for how should the Spirit
that is both of Him and in Him and His Very Own
partake of Him and be sanctified relatively like those
things which are without and be by nature alien
from Him Whose very Own Ho is said to be ?
In his great Synodic Epistle to Nestorius which
has the sanction of the (Ecumenical Council of Ephe-
sus, S. Cyril says
I. For even though the Spirit exists in His Own
Person, and is conceived of by Himself in that He
is Spirit and not Son, yet is He not therefore alien
from Him, for He is called the Spirit of Truth and
Christ is the Truth and He is shed forth from Him
just as from God the Father.
There follow three passages from the great Com-
mentary on S. John. The first is on p. 145 of this
volume.
l\ w\rjv itcelvo (paaiv on Xpio-rb? e^r} wepl avrov 'E/c rov
ifiov^ XrjtyeraL Kal dvayyeXel vpZv. peroyov ovv apa j>aal ro
Tlvevfxa rov Tiov.
tt/aard ye, woWov ye oificu /ecu 8ec. rb yap e% avrov Te Kal
ev avrco Kal Ihiov avrov wa><; av avrov fieraXd-^oi wcowore Kal
ev loy rois dvpadev o~xeriKO)<; dyid&Lro Kal dXKorpcov earai
Kara fyvaiv ov Kal Xhiov elvai \eyer at 1 ;
I. el yap Kal eariv ev vwoardaei ro Hvev/ma I&ikjj Kal
op Kal voelrai Ka(F eavrb KaOb livevpbd icrri Kal ovx Tior
aXX ovv ecrnv ^ ovk dXXorpiov avrov' Hvev/xa yap dXrjOeia?
wvofmarac,^ Kal eariv Xpiarbs r) aXrjOeia- Kal wpoyelraL wap
avrov Kaddwep d/jbeXet Kal e'/c rov ©eoO Kal Uarpos 2 .
1 lb. 657. 2 S. Cyrilli Epistolae p. 74. Opp. v. ii.
b
XIV
PREFACE.
m. How shall we separate the Spirit from the Son,
thus inexisting and essentially united, Who cometh
forth through Him and is by nature in Him, that
It cannot be thought to be Other than He by reason
both of identity of working and the very exact like-
ness of Nature ? . . . The blessed Paul having called
Spirit of Christ That which dwelleth in us forthwith
subjoined, If Christ be in you, introducing an entire
likeness of the Son with the Spirit Who is His very
own and is by nature poured forth from Him.
n. For since He is the Spirit of Christ and His mind,
as it is written, which is nought else but what He
is, in regard to identity of nature, even though He be
both conceived of and is existent, He knows all that is
in Him. And Paul will be our witness saying, For who
hnoweth the things of man save man's spirit that is in
him? thus the things of God too none hnoweth save the
Spirit of God. Wherefore as knowing what is in the
counsel of the Only-begotten, He reporteth all things
to us, not having the knowledge thereof from learn-
ing, that is ; that He may not seem to fill the rank
of a minister and to transmit the words of another
m. riva Brj obv rporrov aTro/xepiovfiev rb Tlvevfia rov Tlov,
rb ovra><; epL7re<pvKb$ real ovo-icoBcbs rjvcop,evov, Bi avrov re nrpo-
KinrTov zeal virdp^pv iv aura) cpvo~iK(o<;, to? p.wBev erepov elvat
vop,i%e<r6ai Trap* avrbv, Bid re rrjv rrj<i ivepyeias ravrorrjra real
avrb rb rrj<; <pvcrea)<5 arrapdWatcTov ; teal yovv 6 p,aica-
pios HavXos .... Uvevfia X/hcttoO to KarotKovv iv f)pZv ovo-
[iaaa<s, irrrjyayev evOvs Et Be 6 X/otcTo? iv v/mv, dirapdXkaKrov
elcr<pipa>v rrjv 6p,oi6rr)ra rov Tlov 7rpo<? rb iBiov avrov Kal Trap'
avrov Kara cpvcriv rrpo^eop^evov TIvevp,a s .
n. i'TreiBrj <ydp icrri Uvevpia Xpcarov ical vovs avrov, Kara.
to yeypap,p,ivov, oi>% erepov re 'Trap' avrbv bv, Kara ye rov iv
ravrorrjrt (pvaiKrj \6yov, Kalroi voovpuevbv re Kal vrrdp^ov
IBloos, olBe Trdvra ra ev avrS. Kal p,aprvprjaei Xeycov 6
n<xt)\.09 " Tt<? yap olBe ra rov dvdpdorrov, ei fjbrj to rrvevp-a
" rov dvOpcorrov ro bv iv avru> ; ovrat Kal rd rov %eov ovBel<;
" eyvcoKev, el pur) rb VLvevpua rov &eov." ovkovv, a><? eiBbs rd
iv rfj f3ov\rjO-ei rov WLovoyevovs, Trdvra yjiuv dvayyeXkei, ovk
£k fiad^crecof e^ov rrjv etBrjaiv, I'va p/q (fialvrjrao BiaKovov rd£iv
3 In S. Johannem lib. ii. t. iv. 126.
PREFACE.
XV
but as His Spirit and knowing untaught all that
belongeth to Him of whom and in whom He is, He
revealeth to the Saints the Divine mysteries ; just as
man's mind too knowing all things that are therein
ministereth externally by uttered word the desires
of the soul whose mind it is, seen and named in idea
something different from it [the soul], not other by
nature, but as a part complemental of the whole,
existing in it and believed to be born from it.
o. For for this cause He hath added that He shall
tell you the things also to come, all but saying, This
shall be a sign to you that the Spirit is full surely of
My Essence and is so to speak My Mind, that He
shall tell you the things to come even as J
For not surely as I would He foretell the things to
come, were He not surely both existent in Me and
going forth through (oV) Me and of the same es-
sence with Me.
The last one is a short extract from a homily in
S. Luke only extant in a Syriac translation.
aTTOtrXripovv, ical row erepov rv%bv SiairopOfievav \6yov<},
aXX,' 009 TLvev/jba avrov, KaOdirep aprta)? elprJKa/jiev, ical el&o?
a8i8a.KT(o<; rrdvra rd ii; ov ical iv (prrep eari, rd Oela rois
dyiois diroKaXvirret /jLvarfjpca, Kaddirep d/nekei koX 6 dvdpd>-
ttlvo^ vovs irdvra yivcoaKOiv ra iv avra>, hiaKovel irpbs to ef&>,
\6yw rvybv rS 7rpo(j>opiK(p, rd 6eXr)fiara rr)s "^rv^i]^, ^? eari
/cal vow, erepov p,ev ri Trap avrrjv rais eTrivoiais opcojievo?
re /cal 6vofia£6p,evo<;, erepov he Kara fyvaiv ovk (ov, aXX' a>?
fiopiov rov 7ravrb<i CTV^TTKnqpoartKov, iv avrfj re brrdpypv, Kal
i% avrrj? dvacjivecrOat iria-revopuevov 4 .
0. Ata <ydp rot rovro irpocrreOeiKev ore Kal rd ip^o/xeva
dvayyeXel v/xiv, p,ovovov)(l Xeyoov "Zrj/xelov rovro earai vfitv,
on 8r) Travrcos €K rr)<; i/xrjs overlap rb Tlvevpbd iari, Kal olov
e'/i6? iari vovs, rb ipelv avrbv rd iaopueva, KaOdirep iyoa-
7rpoeip7]Ka yap, el Kal pbr) Be&vvijade irdvra /iiadetv ovk dv
ovv dpa KaOdrrep eyd> rrpoepeZ rd eoSfieva, /htj ov^i rrdvr(0<i
iv ifiol re inrdp^ov Kal 81 ifiov rrpoibv, Kal rr)<; avrr)<; ovaias
vTrap'Xpv efiot •
* lb. lib. x. 837.
b 2
lb. 926.
f-i
■Ml
XVI
PREFACE.
M =
p. Nor liad He [the Word Incarnate] need of the
Holy Ghost ; for the Spirit that proceedeth from
God the Father is of Him and Equal in Essence with
Him 6 .
From the Index to this Volume the following ex-
tracts are subjoined illustrating this subject
God the Holy Ghost, the Spirit of the Son 80, 106,
108, 111, 143, 145, 251, 436, 438, 547, 548, 550,
552, reveals Christ because the Spirit of Truth 402,
not other than the Son though He have His own
existence 436, 438, inseparable from the Son 438,
inexistent in Him even as in the Father 547, His
and in Him and through Him 548, essentially of
His nature and His own 552. In the other part of
the Commentary are seven passages in which St.
Cyril calls the Holy Ghost " the Spirit of the Father
and the Son," once he calls Him " the own Spirit of
the Father and the Son," three times says that "He
proceedeth from the Father through the Son," five
times that " He is in the Son and goeth forth from
the Son," and seven times that " He is the Spirit
of Truth as being the Spirit of Christ Who is
Truth." Cf. I. p. xiii., and q. p. xvii.
The Nestorian controversy occasioned S. Cyril to
bring out prominently that, although the Holy Spirit
was given without measure to our Lord as Man, and
He wrought His wonderful works by It, yet It was
His very own Spirit as God, which was given to Him
as Man ; and that He Himself gave It from Himself,
as being eternally His own, "sending It forth from
His own fulness ( e '£ ISlov irX^pdyfiaro^) even as the Fa-
ther too doth." Thus then what is called the tem-
poral Procession is a proof of the Eternal. The tem-
poral Procession of the Holy Spirit from the Father
6 Horn, in S. Lucam xi. Vol. 1. p. 46. English translation.
PREFACE.
xvu
and the Son is one and the same, because He is eter-
nally by nature the Spirit -of Both. This is very
clearly stated and illustrated in the 3 former chapters
of his fourth Book against Nestorius.
q. For He [the Word Incarnate] was confessedly
glorified, when the Spirit wrought the Divine signs
[our Lord's miracles on earth] : yet glorified not as
a God-clad man, gaining this from a Nature foreign
to Him and above Him (as we too do) but rather as
using His own Spirit, for He was God by Nature,
and not alien to Him is His Spirit Belonging
to Him then and of Him is His Spirit; and a clear
demonstration hereof will be that He can bestow
It on others too and that not of measure, as the
blessed Evangelist saith (S. John iii. 34). For the
God of all measured to the Saints the grace through
the Spirit .... but our Lord Jesus Christ putting
forth the Spirit out of His own fulness even as the
Father too doth, giveth it not as by measure to
those worthy to have it When the Comforter
shall come ivhom I will send you from the Father, the
Spirit of Truth which proceedeth from the Father, He
shall testify of Me. Note therefore how the Spirit
q. i8o%d%€TO fxev yap 6{io\oyovp,eva><;, ivepyovvros tov
Uvevfiaros t«9 Oeoo-Tjfilw dXX'ov^ &>? av6pa>7ro<; Oeocpopos,
i% odveias re /ecu VTrepKet/j,evr)<; (pvcrewi to yjprjjxa KepBaivcov
Kada koI spiels, ca? IStco Be p.aX\.ov Ke^pri^evos tg3 Tivev-
fiarc. ®eos yap rjv (pvcrec Kal ovk aXXorpcov avTOv to
Tlvevfia auTov' .... otKoOev ovv apa teal Trap 1 uvtov to Tlvev-
p,a avTov, Kal tovtov cra^r) 1 ? a7r6Sei£t<? eirj av to Kal ctc-
poi,*; Svvaadat %opr]<yelv avTo Kal ovk e'« fjueTpov, Kada (prjcriv
6 fiaKapios evayyeXiaT^' iirefieTprjcre fiev yap tois aylois ttjv
hia tov TIvevfiaTos yapiv 6 twv oXcov ©eoV . . . 6 Be ye Ki^o?
rjfi(t)V Irjaovs XpicrTos ef ISiov irXripo&p.aTO'; 7rpotets to Uvevpa
Ka8a Kal avTo? 6 Harrjp, ov% co? eK /ueTpov BlBaxriv avTo toc<}
al;LOi<; e\eiv. . . . oTav Be e\6rj 6 nrapaKkrjTos ov eyo) 7refityco
vpZv trapa tov HaTpbs, to Tlvevpa t% a\r)9eia<; o irapa,
tov UaTpb? eK-rropeveTai, eKetvos papTvprjaei rrepl e/xov. ad pet
xvm
PREFACE.
which proceedeth from God the Father, this He says
is the own Spirit of the Truth also, and He is I
suppose full surely the Truth : how then, if He be of
a truth not God Incarnate but man rather having
the Divine Indwelling as His Energy, does He pro-
mise to send down on them that believe on Him
the Spirit of God the Father as though it were His
own ? If then thou knowest that to sever the
Spirit from His Divine Nature will be the worst of
crimes and rightly so, His it is plain is the Spirit,
as proceeding through His Ineffable Nature Itself
and Con- Substantial with Him, and He will not need,
as something external and foreign, the power from
Him, but will use Him rather as His own Spirit. . .
and He is not putting Himself outside of being by
Nature God and having the Holy Ghost as His own
. . . For as the Holy Ghost proceedeth from the Fa-
ther, being His Spirit by Nature, in the same manner
It proceedeth through the Son also, being His of
Nature and Consubstantial with Him. Hence even if
He be glorified through the Spirit, He is conceived
of as Himself glorifying Himself through His own
Spirit, and this is not anything external even if He
Br) ovv 07ra>5 to rrapa rov ®eov Kal Harpbs eKTropevb[xevov
Uvevfia rovro Kal tj}? dXijdelas 'IBcov elvai <£#9* avrb?
Be ttov rrdvrw? early r) dXtfOeia. elra 7TW9, e'lrrep earlv
aXqdcbs ovk evavOpwrvqcras ©eo9, dvdpamos Be fidXXov rr)v
Beiav ivoiKrjatv &)? ivepyeiav eywv, a>9 tBiov Tlvev/xa rb rov
©eou /ecu Tlarpbs Tot9 7riarevovcriv eh avrov Karaire/jb^jreiv
irrayyeXXerai ; el fxev ovv oicrOa ore rb ajrorefiveiv to
Uvevfia tt}? delays avrov (pvaecos, iyKXrjfidrcov aXo-yiarov ecrj
av /ecu fidXa el/eora)?, avrov BrfXovort rb Yivev/xd icrrtv a>9 6Y
avrrjs rrpolbv rr) 1 ? arroppiqrov (pvcrea)*; avrov ical bfioovcnov avrw,
zeal ovk av eBerjdr) Kaddirep nvbs rr}<; e^coOev re zeal eiTa/cry)*;
Bvvdfieco? rr)<; reap avrov' ypr\aerai Be fidXXov &>9 18(a) Uvev-
fj,art. . . . teal ovk e^co ridels eavrbv rov Kara cpvcriv elvai %ebv
Kal IBiov eyeiv rb UveOfjba rb " Ayiov. . . . wenrep yap rrpoeiaiv
€K rov TIarpbs rb Uvev/xa rb" kryiov, avrov Kara <pvaiv virdpyov,
Kai Kara rov icrov rovrw rpbrrov Kal BC avrov rov Tlov, (pvaiKoos
ov avrov Kal b/xoovaiov ai/rm. ovkovv KavBo^aQqrai Bid rovllvev-
fiaros, avrbs eavrbv a>9 Bi IBiov Uvevfiaros voelrai Bo^d^cov,
Kal 0%)% a>9 Ovpadev to y^prjfia avrw, Kav el bpcoro yeyovws av-
PEEEACE.
XIX
be seen made Man as we ... . For the Flesh was the
Word's own, and this yourself have just confessed
to us (for you said that the Manhood is His and the
Holy Body taken of the holy Virgin is called His
Temple) His again is His Spirit and the Word of
God the Father will never be conceived of without
His own Spirit.
Again in his answer to the Eastern Bishops' objec-
tion to his eleventh chapter occur the remarkable
words,
r. But we must know that (as we said before) it
is the own body of the Word which quickeneth all
things, and because it is the body of life, it is also
quickening (for through it does the Son infuse His
Life into our mortal bodies and undo the might of
Death) but the Holy Spirit of Christ also quickens
us in equal wise, for it is the Spirit that quicken-
eth, as our Saviour Himself says.
These passages are remarkable because S. Cyril is
here not speaking of the relation of the Persons of
the Holy Trinity one with another but assuming that
his readers already know that God the Holy Ghost
is the Yery Spirit of God the Son, he is proving that,
God the Son having been made Man for us, the rela-
0pco7ro<> Ka&" r)jLLa<i rjv fiev yap rj <rap% IBla tov Aoyov, /cal
tovto rjfilv apricot Bcco/jLoXoyrj/cas avrSs' clvtov yap e<p7]s elvav
rrjv avOpwTTOTTjra, /cal vabs avrov Ke^rjfidriKe to i/c t?}? ayias
irapdevov Xr](f>6ev ayiov crcofia' IBiov Be ttoXlv avrov to Hvevfta
avrov, /cal ov/c av voolto Trdoirore Bfya rov IBiov Upev/naro^ 6 e/c
®eov Harpo? A670? 7 .
r. ^IBevav Be avay/calov on /cada (pBao-avre? eiTro/xev, tBiov
e'cTt arwfxa rov ra rravra ^(ooyovovvro^ Aoyov irreuBr) Be eart
crebfia %cor)<i, /cal ^cootvolov icrri' Be avrov yap rocs 6vr)rol<i
rjficbv acofiacriv evirjcrt, rr\v ^corjv 6 T/09 /cal /carapyel rov dava-
rov to /cpa,TO$' ^coottolcI Be rjfias Kara tov laov rpoirov /cal
to " Ay tov Uvevfia XptcrToO' " to yap Tlvevfid iari to £o>o-
7TOLOVV," /cara ttjv avrov tov Xcorrjpo<; (JMovrjv 8 .
? Opp. vi. 98, 99, 102, 104, 105, 106.
8 Apol. adv. Episc. Orient. Cap. xi. Opp. vi. 193 fin.
XX
PREFACE.
tion of God the Holy Ghost to Him remains unaltered
by this.
These extracts give S. Cyril's teaching on this
subject as extant in different works of his. But it may
occur to some to think how we are to know that in
all the bitter controversy about the expression of this
doctrine in which S. Cyril was cited on both sides :
how we are to know that the Greek manuscripts
which preserve to us his writings were not tampered
with through Latin influence. We have proof in
regard to many of his writings. I quoted above his
Thesaurus as extant in the Syriac Manuscript add.
14556 in the British Museum assigned by Dr. Wright
to the sixth or seventh century and therefore anterior
to the controversy. This manuscript contains even the
formal heading, That the Holy Ghost is of the Essence
of the Father and the Son. The citation from his
apology to the Eastern Bishops is likewise extant in
Syriac in the manuscript add. 12156 of the sixth cen-
tury, that from the explanation of the twelve chapters
in the manuscript add. 14557 of the seventh century
which same manuscript also contains the treatise
"De recta fide" addressed to the Emperor Theo-
dosius; and this latter is in a much older version,
one attributed to Eabbula, Bishop of Edessa, who was
a contemporary of S. Cyril. Eor the extracts of the
other works of his cited in this Preface I am not able
to adduce the support of the Syriac. But neither is
it needed : for S. Cyril's teaching is uniform through-
out and it is the clear and explicit teaching of one
who had been instructed in the truth handed down
by those before him and who held, taught and enun-
ciated it as no matter of dry speculation but as living
belief and reality.
PEEFACE.
XXI
It will be observed that in these passages, S. Cyril in
speaking of the procession of the Holy Ghost from
God the Son mainly uses the preposition i K , from (in
b, His very own and in Him and from Him, Ihiov avrov
teal iv avrw re Kal i% avrov ; in c, from Him and His own,
to e'£ avrov re real Ihiov avrov ; in d, of Him and Essen-
tially inexisient in Him, to ef- avrov Kal ovaicohm i/iire<j>v/cb<i
avrS; in e, goeth forth from the Father and the Son,
rrpoeiai €K rrarpbs /cal vlov • in g, in Him and of Him, iv
avra Kal i£ avrov; in h, of Him by Nature, i% avrov Kara
(j)vaiv ; in k, of Him and in Him and His own, ef avrov
re Kal iv avrw Kal ihiov avrov ; in I, from Him rvap avrov ;)
he also uses, in the same sense, the preposition hia,
through (in a, poured forth from the Father through
the Son, eV irarpbs hi vlov rrpoyeb^evov, in m, both coming
forth through Him and in Him by Nature, hi avrov
re rrpoKvirrov koi virdpxov iv avrm ^vaiKw^ ; in q, he uses Boa
twice, as proceeding through His ineffable Nature itself,
ft>9 6Y avrr)$ irpolbv t?}? arropprjrov <£ucree0<? avrov '. as from
the Father so through the Son, i* T o0 rrarpb? koI
hi avrov rov vlov, and irapa once, His own and of Him
Ills bpirit, olmQev Kal rrap avrov rb rrvevpua avrov) .
[ 9 This language of S. Cyril, as well as other lan-
guage on the Procession of the Holy Ghost from the
Son also, is the language of the Greek fathers before
him.
The relation of the Three Divine Persons, Father,
9 The authorities quoted below are furnished by the very learned
and candid dissertation of Petavius " de Processione Sancti Spiritus "
which forms Book vii of his De Trinitate, (Dogm. Theol. ii. 362 sqq.) and
as to the history, from Le Quien Dissertationes DamascenicEefDiss l)
prefixed to his edition of S. John Damascene. E. B. P.
XX11
PREFACE.
Son, and Holy Ghost is laid down for us by our Lord
in the Baptismal formula, nor may we depart from
it, " 10 For we must be baptized, as we have received;
and believe, as we are baptized; and glorify, as we
have believed, Father Son 'and Holy Ghost." The
order of the co-eternal Three must be, as Themselves,
co-eternal. S. Basil says *,
"The Holy Spirit is co-numbered with the Fa-
ther and the Son, because also He is above creation.
And He is placed, as we are also taught in the Gos-
pel by the Lord, saying, ' go, baptize in the name of
the Father and the Son and the Holy Spirit ;' but he
who places Him before the Son, or saith that He
is elder than the Father, contraveneth the ordaining
of God, and is alien from sound faith, not guarding
the doxology as we have received So that in-
novation as to the order is an annulling of the very
existence, and a denial of the whole faith. For it is
alike ungodly to bring down the Spirit to the crea-
tion, or to place It above Son or Father, either as
to time or order.'"
" 2 The Spirit is co-pronounced with the Lord, as
is the Son with the Father. For the name of Father
and Son and Holy Ghost is spoken in the like way.
As then the Son is to the Father, so the Spirit is to
the Son, according to the order of the word delivered
in Baptism. But if the Spirit is conjoined with the
Son, and the Son with the Father, it is plain that
the Spirit also is [conjoined] with the Father."
The controversy raised by the unhappy Photius not
having arisen, the faith could be expressed in those
varied ways in which S. Cyril expressed it, since all
contained the same truth as to the existence of the
Divine Persons ; that the Father, as the One Source
of Being, everlastingly communicates Himself to the
10 S. Basil Ep. 125. n. 3. Opp. iii. 216.
1 Id. Ep. 52 ad Canon, n. 4. Opp. iii. 146. Petav. de Trin. vii. 6. 3.
2 Id. de Sp. S. c. 17. n. 43. Opp. iii. 36. lb.
PREFACE.
XX111
Son, in that way called Generation, and that that
Being flows on eternally to the Holy Spirit, being
derived originally from the Father, but issuing to
the Holy Ghost from Both, the Father and the Son,
as One. S. Gregory of Nyssa, having met the ob-
jection, that, "if we believe God the Son to be Eter-
nal, we should also believe Him to be Ingenerate or
Unoriginate," by saying that " He ever co- exists with
the ever-existing Father, united by Generation with
the Ingenerateness of the Father ;" says,
' ' 5 So also we speak concerning the Holy Spirit
also, the difference being only in the Order of Being.
For as the Son is conjoined with the Father, and,
deriving His Being from Him, is in no way posterior
to Him in Being, so again the Holy Spirit cohereth
to the Son, Who in thought only is conceived as
prior, by way of causation, to the Hypostasis of the
Spirit ; for extensions of time have no place in the
life before all time, so that, with the exception of
cause, in nothing does the Holy Trinity differ in
Itself."
In another place, he meets the " cavil, that not to
admit a difference [of the Three Divine Persons] as
to nature, involves a confusion of the Persons."
a6 While confessing the unvaryingness of the Na-
tures, we do not deny the difference of ' cause ' and
' caused/ wherein alone we understand that the One
is distinguished from the Other, that we believe
that the One is the Cause, the Other from (e'/c) the
Cause ; and in that which is from the Cause again
we perceive another difference. For the One exists
immediately from the First, the Other through Him
Who exists immediately from the First : so that the
being Only-Begotten remains unambiguously as be-
longing to the Son, without having any doubt that
8 S. Greg. Nyss. c. Eunom. i. fin. Opp. ii. 428. lb. vii. 3. 3.
6 Id. Ep. ad Ablabium. T. iii. p. 27. lb.
XXIV
PKEFACE.
the Spirit is from (eV) the Father, the intermediate-
ness of the Son both preserving to Him the being
Only-Begotten, and not excluding the Spirit from the
natural relation to the Father. But in speaking of
' Cause ' and ' from Cause/ we do not by these forms
designate nature; (for one would not speak of ' Cause '
and 'Nature' as the same) but we point out the
difference in the mode of existence."
He sums up 7 ,
" Speaking of such distinction in the Holy Trinity,
that we believe 'the Cause' and the ' from the Cause/
we can be no longer accused of confounding the
Persons in the community of Nature. Since then
the principle of causation distinguishes the Persons
of the Holy Trinity, setting forth that the one is 'the
Cause/ the other, ' from the Cause ' but the Divine
Nature is, amid every conception, understood to be
immutable and indivisible, therefore properly are
One Godhead and One God, and all the God-beseem-
ing names singularly enunciated."
In these passages the Monarchia on the one side,
and the eternal relation of the Holy Ghost to the
Son, as having His Existence mediately from the Fa-
ther but cohering immediately with the Son, are dis-
tinctly laid down.
S. Gregory of Nyssa is commonly supposed to have
framed the additions to the Creed at the Council of
Constantinople. His contemporaries S. Epiphanius
and Didymus, and his brother S. Basil, express this
relation of the Holy Spirit to the Son by the word
"from." Didymus, the teacher of S. Jerome and
Eufinus, in his work on the Holy Spirit, translated
S. Greg. Nyss. lb. p. 28.
PREFACE.
XXV
by S. Jerome, " 8 explaining the words of our Lord,
He shall not speak from Himself," writes,
"That is, not without Me and the Will of the
Father, because He is inseparable from Mine and the
Father's Will. For He is not of (ex) Himself, but
of (ex) the Father arid Me. For His very Being He
hath from (a) the Father and Me."— "The Holy
Spirit also, Who is the Spirit of truth and the Spirit
of Wisdom, cannot, when the Son speaketh, hear
what He knoweth not; since The Spirit of Truth
proceeding is that Very Being, which is brought
forth from (a) the Son, i. e., proceeding from the
Truth, the Paraclete issuing from (a) the Paraclete,,
God from (a) God."
And on the words " He shall glorify Me, because
He shall take of Mine,"
" 9 Here again, to 'take' is to be understood, so as to
be in harmony with the Divine Nature. For as the
Son, when He giveth, is not deprived of those things
which He giveth, nor, with loss to Himself, imparteth
to others, so also the Spirit doth not receive what He
had not before. For if He receive what before He
had not, when the gift is transferred to another, the
Giver is emptied, ceasing to have what He giveth.
As then above, when disputing of incorporeal na-
tures, we understood, so now too we must know,
that the Holy Spirit receiveth from the Son that
which had been of His own Nature, and that this
signifieth, not a giver and a receiver, but One Sub-
stance. Inasmuch as the Son is said to receive of
the Father, That wherein He Himself subsists. For
neither is the Son ought besides what is given to
Him from (a) the Father, nor is the Substance of the
Holy Spirit other, besides what is given Him by the
Son."
S. Epiphanius no where uses the word "through"
8 De Spiritu Sancto n. 34. translated by S. Jerome Opp. ii. 142. Vail.
Pet. de Trin. vii. 3, 5. 9 lb. n. 36, 37. p. 147.
1
XX Yl
PREFACE.
but always "from" when speaking of the Eternal
Being of the Holy Spirit. And these are no chance
passages of S. Epiphanius, but passages in which he
is carefully stating and guarding the truth as to the
existence of the Holy Trinity. The first is against
the heresy of Sabellius.
" l For the Spirit ever is, with the Father and the
Son, not in relation of brother with the Father, not
begotten, not created, not brother of the Son, not
grandson of the Father, but ever proceeding from the
Father and receiving of the Son : not alien from Fa-
ther and Son, but from (eV) the same Essence, f?'om
(e'/c) the same Godhead, from (e'«) the Father and the
Son, with the Father and the Son, ever subsisting
Holy Spirit, Divine Spirit, Spirit of glory, Spirit of
Christ, Spirit of the Father. For it is the Spirit of
the Father, Who speakeih in you, and My Spirit
standeth in the midst of you, the Third in appella-
tion, equal in Godhead, not alien from the Father
and the Son, The Bond of the Trinity, The seal of
the confession."
And in his elaborate exposition of the faith 2 , which
he partly embodies in his writing against "the blas-
phemers of the Holy Ghost 3 ; "
" 4 The Holy Spirit ever is, not begotten &c, but
from (e/c) the same essence of the Father and the
Son, the Holy Spirit; for God is Spirit." " 5 He
is the Spirit of the Son ; not by any composition,
(as in us, soul and body) but in the midst of the
Father and the Son, from {Ik) the Father and the
Son, the third in appellation.''-' " 6 Whole God is
Wisdom ; so then the Son is Wisdom from Wisdom,
in Whom are hidden all the treasures of wisdom.
Whole God is Life ; therefore the Son is Life from
Life. For c I am the way, the truth and the life/
i S. Epiph. Haer. lxii. n. 4.
8 Haer. lxxiv. 4 Anc, n. 7-
2 Ancorat. Opp. T. ii.
5 lb. n. 8. 6 lb. n. 70.
PREFACE.
XXV11
But the Holy Spirit from Both (irap a/uL^orepcov) is
Spirit from Spirit ; for God is Spirit."
" 7 But some one will say, Do we then say that there
are two Sons ? How then is He Only-Begotten ?
But who art thou, who speakest against God ? For
since He calls Him Who is from Him, the Son, and
That which is from Both, (to Trap ap,<f>0Tepwv) the
Holy Spirit; which being conceived by the saints
through faith alone, being lightful, lightgiving, have
a lightful operation, and by the light of faith are in
harmony with the Father Himself; — hear thou, that
the Father is Father of Him "Who is the True Son,
and wholly Light, and the Son is of True Father,
Light of Light, (not, as things created or made, in
title only) and the Holy Spirit is the Spirit of Truth,
the third Light from (rrapa) Father and Son." " 8 As
there are many sons by adoption or calling, not in
truth, because they have beginning and end, and
are inclined to sin, so there are very many spirits by
adoption or calling, although inclined to sin. But
the Holy Spirit is Alone entitled from (airb) the Fa-
ther and the Son, the Spirit of Truth, and Spirit of
God, and Spirit of Christ and Spirit of grace." ff9 If
then He proceedeth from (irapa) the Father; and,
the Lord saith, He shall take of Mine, then in the
same way in which no one knows the Father save the
Son, nor the Son, save the Father, so, I dare to say,
that no one knoweth the Spirit, save the Father and
the Son, from (Trap) Whom He proceedeth and from
Whom He taketh, and neither doth any one know
the Son and the Father, save the Holy Spirit, Who
truly glorifieth, Who teacheth all things, Who testi-
fieth concerning the Son, Who is from (irapa) the
Father and of (4k) the Son." " 10 The Father then ever
was, and the Spirit breatheth from (e'/c) the Father
and the Son, and neither is the Son created, nor is
the Spirit created. But all things, after Father and
Son and Holy Ghost, being created and made, once
not being, came into being from Father Son and
Holy Ghost through the Eternal Word, with the
Eternal Father."
Eunomius argued, that " he had received from the
*Hser. lxxiv. n.
'Anc. n. 72. filled up from Haer. lxxiv. n. 9. 9 Ib. 73.
10 lb. 75.
XXV111
PREFACE.
saints, that the Paraclete was the third in order and
dignity," and therefore he inferred that He was "third
also in nature." S. Basil answers *,
" Was there ever man so bold, introducing novel-
ties into divine doctrines ? For what need is there,
that if the Spirit is third in dignity and order, He
should be in nature ? For the word of godliness
transmits to us, that He is second in dignity from
the Son, having His Being from (trap) Him, and re-
ceiving from (Trap') Him : but that He hath a third
nature, we have neither learned from the Holy
Scriptures, nor can it be inferred as consequent
from the things aforesaid. For as the Son is second
in order from the Father, because He is of (i/c)
Him, and in dignity, because the Father is the Be-
ginning and Cause of His Being, and because the
approach and bringing near to God the Father is
through Him, but He is in no wise second in nature,
because the Godhead in Each is One; so also the Holy
Spirit, although He is subordinate to the Son in order
and dignity, would not therefore be of another na-
ture."
These are doctrinal writers, writing at the period
when the heresy of Macedonius on the Holy Ghost
was rife, and therefore they had the more reason to
be very careful as to what they wrote.
S. Athanasius sets forth the faith as to the Holy
Spirit as that " 2 tradition which had been from the
first, the teaching and faith of the Catholic Church,
!
1 The passage was adduced by the Latins in the Council of Florence,
from a MS. brought from Constantinople by Card. Nicolas Cusanus.
The disputed reading was "in a parchment MS. 600 years before the
Council of Florence and before the commencement of the controversy as
to the Procession of the Holy Spirit" and "other very old books, whose
antiquity is such that any one would own that they are prior to the
schism." John de Turrecremata at the Council and Manuel Calecas
c. 10. in Petav. vii. 3. 16.
2 Ep. i. ad Serap. n. 28. Opp. i. 676. Ben. Petav. Prsef. inTheol. Dogm.
T. ii. p. 6.
PREFACE.
XXIX
i
which the Lord gave, the Apostles preached, the fa-
thers kept." lie sums up,
" s It is shown harmoniously from the Holy Scrip-
tures, that the Holy Spirit is not a creature but the
very own (tBtov) of the Word and of the Godhead of
the Father. For thus is the teaching of the Saints
gathered as to the Holy and Indivisible Trinity, and
this is the one faith of the Catholic Church."
Again he argues it from the relation to the Son,
" 4 If on account of the unity of the Word with the
Father, they will not that the Son Himself should be
one of created things, but think Him, what He is in
truth, the Creator of things made, why do they call
the Holy Ghost a Creature, Who hath the same one-
ness with the Son, which the Son hath with the Fa-
ther ?" And, " The Son saith, ' what I have heard
from the Father, the same I speak unto the world :'
but the Spirit taketh from the Son, He saith, f He
shall take of Mine, and shall shew it unto you/
And the Son came in the Father's Name, but ' the
Holy Ghost/ He saith, ' which the Father shall
send in My Name/ Since then the Spirit hath the
same order and nature to the Son, as the Son hath
to the Father, how shall he who calleth the Spirit a
creature, not, of necessity, think the same as to the
Son V And again, "Such special relation as we
know the Son hath to the Father, such we shall find
that the Spirit hath to the Son."
Even S. Cyril of Jerusalem, who avoided the word
Homoousion, not to give offence, says :
" 5 There is One and the Same Spirit, which sancti-
fieth and subsisteth, and is ever co-present with the
Father and the Son, not being spoken or breathed-
forth from the mouth and lips of the Father or the
Son, not dispersed into the air, but subsisting."
1 lb. n. 32. p. 681. 4 Id. Ep. 3 ad Serap. p. 691. Ben. ap. Petav.
ib. p. 3S4. b S. Cyril Jer. Cat. 17. n. 5. p. 223. Oxf. Tr.
XXX11
PKEFACE.
And, in answer to the question, "why the Spirit was
not the son of the Son,"
"Not that He is not of (e'«) God through (Sl)
the Son, but lest the Trinity should be thought an
endless number, being suspected to have sons from
sons,, as among men."
The question, as well as the answer, implies the
belief in the eternal relation of the Holy Spirit to
the Son ; for without this belief it could not have
arisen, as Bessarion argued, who alleged the passage
in the Council of Florence 4 .
And S. Gregory of Nyssa ;
" 5 We come from the Father through the Son to
the Spirit."
And again, as quoted by Bessarion 6 ,
" The Spirit, being joined to the Father, as Un-
created, is again distinguished from Him, in that
He is not Father, as He is. But from the conjunc-
tion with the Son, as being Unbegotten, and in that
He hath the cause of His Being from God the Fa-
ther, He is distinguished by the property that He
is not from the Father as Only-Begotten, and that
He appeareth through the same Son. And again,
whereas the creation exists through the Only-Be-
gotten, that the Spirit may not be thought to have
any thing common with it, because It appeareth
through the Son, the Spirit is distinguished from
the creation, in that It is unalterable and unchange-
able and needeth no goodness from without."
Bessarion again quoted S. Maximus 7 ;
" For the Holy Spirit, as He is by nature, accord-
4 Orat. Dogm. c. 6. in Cone. Flor. Sess. 25. Cone. T. 18. p. 424 ed.
Col. 5 c. Eunom. L. i. ed. Grets. ap. Pet. vii. 6. 5.
6 c. Eunom. L. i. ap. Bess. p. 428. 7 Bess. 1. c.
PREFACE.
xxxm
ing to substance, God the Father's, so is He the Son's
accordingto substance, proceeding substantially from
the Father through the Son, ineffably Begotten."
This same truth, that, in the language of the writer
known as Dionysius the Areopagite, " 8 the Father is
the Sole Fountain of the Supersubstantial Deity," or
in S. Augustine's, that "Hhe Father is the principle
or beginning of the whole Divinity, or, if it is better
so expressed, Deity;" is also expressed by the phrase
that the Son is ul immediately" (ajxeaws or 7rpo<re%&)<;)
from the Father, the Holy Spirit a2 intermediately"
(e/i/xeoro)?); or that the Father is the principal (^TrpoKar-
apKTLKt]) Cause. But since the Father and the Son are
One, and, in the language of the fathers, "All which
the Father hath are the Son's, except being the
Beginning," then the Son u3 hath this also from the
Father, that the Spirit should proceed from Him
also." Again in S. Augustine's language, "the Holy
Spirit proceeds principially from the Father."
a4 I added ' principially,' because the Holy Spirit, it
appears, proceedeth from the Son also. But this
the Father gave Him, not already existing yet not
having it, but whatsoever He gave to the Only-Be-
gotten Son He gave by begetting. For in such
wise begat He Him, that from Him also should pro-
ceed the common Gift, and the Holy Spirit should
be the Spirit of Both."
Thus far the term preferred and most used by the
great Greek Fathers is the same as that of the West,
from. The later usage is obscure, since we have so
8 T. i. 2. 4. 7- ap. Pet. vii. 17- 8. 9 de Trin. vi. 20. lb.
1 Petav. de Trin. vii. 11. 2 S. Basil de Sp. S. c. 16.
3 S. Aug. c. Maximin. Arian. iii. 14. Pet. vii. 10. 11.
4 de Trin. xv. 17. lb.
XXXIV
PREFACE.
few later Greek writers of eminence. Theodoret, in
his heat against S. Cyril, rejected alike both the from
and the through.
" 5 That he [S. Cyril] says that He (the Holy
Spirit) is ' own Spirit of the Son/ if he means of
the same nature, and proceeding from the Father,
we will assent, and receive his answer as pious, but
if as having His Being from the Son and through the
Son, we shall reject this as blasphemous and im-
pious."
This writing however had no weight in the Eastern
Church, since it was condemned by the 5th General
Council, which, in its origin, was especially a Greek
Council, Pope Vigilius, as is known, at last unwillingly
adhering to it ; and Theodoret rejected alike the for-
mulae 'from ' and ' through. 1
There continue to be traces of the "from" among
Greek writers till A.D. 600, 50 years before S. John
Damascene.
A Sermon attributed by Photius to S. Chrysostome 6 ,
and, it is thought, by some contemporary, has the
words;
"Christ came to us; He gave us the Spirit which
is of Him 7 , and took our body."
Philo Carpathius was a younger contemporary of
S. Epiphanius, and, it is said, much trusted by him.
His words, as occurring in an allegorical interpreta-
6 Confut. Anathem. 9 S. Cyr.
6 Horn, de Incarn. Dom., quoted by Photius cod. 277, as S. Chrysos-
tome's, placed among the "Dubia" by Savile T. v. Horn. 125., among
the "Spuria" by Montfaucon T. viii. App. 213.
7 to i£ airov irvevfJLa. Photius of course leaves out the c£. " Beccus
and Calecas, Savile" and Montf. (App. 224.) "have it." Petav. de
Trin. vii. 3. 19.
PREFACE. XXXV
tion, attest the use of the word "of " beyond the strict
doctrinal writers.
" 8 Themouthof God the Father is the Son. Where-
fore, since He too is God, equal by nature to the
Father, He is called the Word ; since whatever the
Father willeth, He speaketh, createth, frameth and
preserveth through the Son together with that Di-
vine Spirit, Who proccedeth from the Father and
the Son."
Anastasius Sinaita, Patriarch of Antioch, A.D. 561,
to whom all the Eastern Bishops so looked up, that
when urged by the Emperor Justinian to accept his
formula, they answered, that they waited to know
the mind of Anastasius and should follow him, used
it repeatedly.
" 9 Taking the property of the mouth as an illus-
tration, we have expressed the mutual connection
(aWrfkov)(lav) of the Divine Persons through the
analogy and likeness of the members. For thus
the Holy Spirit is said both to be the Spirit of His
mouth, i. e. of God, since the Only-Begotten is the
Mouth ; and again the Spirit going forth from Him,
and sent, not only from the Father, but also from
the Son." "The Lord, shewing that the Spirit is
from Himself, (avrb ef avrov virdpj^eiv) said to His
disciples, breathing upon them, Receive the Holy
Ghost/'
"We call the Father of the Word, Mind, in Whom
is the Word, with Whom is the Holy Spirit, entitled
the Spirit of the mouth of God; for the mouth of
the Father is the Son."
The martyrdom of S. Dionysius the Areopagite in
Symeon Metaphrastes is doubtless from older mate-
rials. It gives additional evidence for the wide-spread
use of the form in the East.
8 Philo Carpath. Comm. in Cant. ap. Pet. vii. 3. 11.
9 Anast. Sinait. de rect. dogm. L. i. Pet. vii. 5. 10, and 3. 19.
XXXVI
PREFACE.
" x And my Christ is raised to the heavens and
returns to His Father's throne, and sendeth on the
disciples the Spirit Who proceedeth from Himself,
to lead aright the unbelieving nations."
Nor at Constantinople had any surprise been ex-
pressed, when Pope Hormisdas in a statement of faith
sent to the Emperor A.D. 519 said,
' ' 2 It belongeth to the Father, that He begetteth
the Son ; it belongeth to the Son of God, that He
is begotten of the Father, equal to the Father ; it
belongeth to the Holy Spirit, that He proceedeth
from the Father and the Son, in the one Substance
of the Godhead."
The most remarkable instance of the continuance of
the form "of the Son" at this period is our great Arch-
bishop Theodore, himself a native of Tarsus, well-
versed, as is shown in his Penitential, in the usages
of the Greek Church, with which he parallels or con-
trasts those of the West. He shews himself also
familiar with the Greek fathers, and the East of his
own day had such confidence in him, that the vi th
General Council waited for him. On Sept. 17 A.D.
680, not quite two months before the opening of
the vi th General Council, Nov. 7, A.D. 680, he pre-
sided over the Council of Hatfield, in which the Con-
fession of faith was drawn up, which embodied the
Filioque.
In it, it is declared ;
ff3 We have expounded the right and orthodox
faith, as our Lord Jesus Christ, incarnate, delivered
to His Apostles who saw Him in bodily presence,
1 Sym. Metaphr. in mart. S. Dionys. init Opp. S, Dionys. ii. 190.
Pet. vii. 3 — 19. 2 Hormisd. Ep. 89. in Le Quien Diss. Damasc.
n. 10. Opp. S. Joann. Damascen. i. p. v.
Quoted from Rev. G. Williams, The Orthodox Eastern Church.
PREFACE.
XXXV11
and heard His discourses and delivered the creed
of the holy fathers; and in general all the sacred
and universal Synods and the whole choir of the
Catholic approved doctors of the Church [have de-
livered it]."
" And then after a brief confession of faith in the
Holy Trinity in Unity, and a recital of the first Five
General Councils, and of the Lateran Council of
A.D. 649, it thus concludes: —
"And we glorify our Lord Jesus Christ as they
glorified Him, adding nothing, taking away no-
thing; and we anathematize in heart and word whom,
they anathematized; we receive whom they received;
glorifying God the Father without beginning, and
His only-begotten Son, begotten of the Father be-
fore the ages ; and the Holy Ghost, proceeding from
the Father and the Son, ineffably; as those holy
apostles and prophets and doctors, whom we above
commemorated, have preached."
The form "from the Son" must however have come
to be disused at Constantinople, since it became a
pretext for those who wished to pick a quarrel with
the West. The Monothelites, having been condemned
by the first Lateran Council under Martin i, A. D.
649, objected to the statement that the Holy Spirit
proceeded from the Son also, but they accompanied
it with the blasphemy of alleging it to be an error,
that "Hhe Lord was free, as Man, from original sin."
S. Maximus the confessor (himself a Constantino-
politan until the outburst of the Monothelite heresy,
and the friend of Pope Martin,) writes that the
Eomans
" 4 produced consonant testimonies of the Latin fa-
thers and of Cyril of Alexandria out of his sacred
work on the holy Evangelist John, from which they
4 Ep. ad Marin. Opp. ii. 70.
XXXV111
PREFACE.
shewed that they did not make the Son the Cause
of the Holy Spirit. For they knew that the Father
is the one Cause of Son and Spirit, of the One accord-
ing to Generation; of the Other, according to Pro-
cession; but (they used it) to convey that the One
came through the Other, and to shew thereby the
community of Substance and invariableness."
S. Maximus calls the objection "a subterfuge" of
the adversaries (Monothelites). Anastasius, who was
long Apoerisiarius of the Koman see at Constanti-
nople, writes about A. D. 754,
" 5 We have besides translated from the Epistle of
S. Maximus to Marinus Presbyter, the details con-
cerning the Procession of the Holy Spirit, where ho
implies that the Greeks falsely except against us,
since we do not say that the Son is the Cause or
Principle of the Holy Spirit, as they imagine, but,
knowing the oneness of Substance of Father and
Son, we confess that as He proceeds from the Father,
so He proceeds from the Son, understanding by
the Emission, the Procession. Herein he interprets
piously, and instructs to peace those who know both
languages ; in that he teaches both us and the
Greeks, that in one way the Holy Spirit proceedeth,
in another He doth not proceed from the Son, signi-
fying the difficulty of expressing in one language
the specialty of the other. By the like pious in-
terpretation S. Athanasius formerly united Easterns
and Westerns, when disagreeing about the word
Hypostasis or Person, teaching that both believed
and held the same truth, although, on account of the
difference of language, they confessed it differently,
and were angrily and idly contending with each
other."
Bessarion alleges the Synodical letter of Tarasius
as shewing that the word, through, expressed the
5 Epist. ad Joann. Diac. This quotation by Anastasius (as Le Quien
observes p. v.) authenticates beyond question the genuineness of the
passage of S. Maximus, which some doubted.
PREFACE.
XXXIX
mind of the 7th General Council, in whose name he
wrote it :
" 6 The 7th of tlio (Ecumenic Councils proclaimeth
through the divine Tarasius, sayings that he believes
in the Holy Ghost, which proccedeth from the Father
through the Son, and Itself is known to be God."
In A. D. 730 the form "from the Son" must have
become obsolete in Jerusalem also. Perhaps, in the
confusions of the Monophysite heresy and the Mo-
hammedan oppression, learning had become circum-
scribed, and S. John Damascene, whose compendium
the Greeks subsequently used, was better acquainted
with S. Gregory Nyss, and S. Basil, who used chiefly
" through the Son," than with S. Epiphanius or S.
Cyril of Alexandria. S. John Damascene, while
holding the same faith as to the Procession of the
Holy Ghost, says,
" 7 We do not say that the Spirit is of (e/c) the
Son, but we call Him the Spirit of the Son."
Yet, although those among whom he lived had
dropped the expression 'from,' it is clear that he him-
self held the ' through ' in no other sense than the
old Greek fathers, of the mode of the eternal exis-
tence of the Holy Trinity, and that he rejected the
{ from ' as involving, in his conception, the denial of
the Monarchia of the Father. This he repeatedly
adds,
< < 8 The Holy Ghost, the Spirit of the Father, as pro-
ceeding from the Father .... and the Spirit of the
e 1. c. Cone. T. 18. p. 431.
i de fide orthod. i. 9. p. 141 ed. Le Quien. f ^ t
8 to 7rv€VjU.a to "Ayiov. rrvev/Aa tov irarpos, a>s^ ck 7rotTpos eKTropevo-
fievov .... Kai vlov Sc irv€VfJLa, ovx ws l£ avrov, a.XX' a>s Si' avrov e*
irarpos ZKiropcvofXtvov /*oVos yap aiTios 6 varr/p. i. 12. fin. Opp. i. 148.
to
xl
PREFACE.
11 I
Son, too, not as from Him but as proceeding through
Him from the Father; for the Father is the sole
cause."
Again, it is of His Eternal existence, not of His
going forth to creatures, that he speaks,
" 9 The Father always was, having of His own Self
His Word and His Spirit proceeding from Him
through His Word/'
And this Procession he speaks of, in contrast with
the Eternal Generation of the Son,
" l The Holy Grhost is Holy Ghost, for from the
Father, through the Word and Son, He goeth forth,
but not after the manner of a Son."
He uses also the very language of S. Cyril, " 3 The
Spirit is the Son's, because It is poured forth through
Him and from Him ;" and of S. Athanasius, S. Basil
and S. Cyril; " 8 The Son is the image (et/cav) of the
Father ; and the Spirit, of the Son ;" which implies
the eternal relation to the Son. He says also " 3 that
the Spirit is united by the Son to the Father " and
" 3 proceeding indivisibly from the Father, and rest-
ing in the Son, He is of one substance with the Fa-
ther and the Son:" which is the identical teaching of
9 del rjv, t\wu k£ kavrov rov avrov Adyov, kcu Sia rov Aoyov airov
«£ avrov to Tlvcvfia avrov SKTropevopevov. Contra Manichseos Dialogus,
n. 5, t. i. 432 init.
1 IIv€{!/xa''A'yiov, to Uvevfia to ''AytoV ck tov 7rarpos yap Sia, tot) vlov
koX koyov Trpdiov, oix vIkS>s 8c. De Hymno Trisagio Epistola, n. 28. s.
f. i. 497. In p. 140 he adds, dAA.' CKiropevrm, "but by way of proces-
sion." And then he adds that "the special property of Each is un-
changeable," so that "the Father does not cease to be Unbegotten, be-
cause He begat; nor the Son to be begotten, because He was begotten
by the Unbegotten ; nor did the Spirit change to the Father or the Son,
because He proceeded and because He is God."
2 Expos, fid. (ex Arab.) Opp. i. 664. 3 de fid. orth. i. 13.
PREFACE.
xli
Gregory the Great; " 4 It is manifest that the Para-
clete Spirit proceedeth from the Father and abid-
eth in the Son." " 5 Unlike (the way in which He
dwelleth in the Saints) the Spirit abideth in the Son,
from Whom by nature He never departeth." And
Vigilius Tapsensis, a6 We have proved by many tes-
timonies of the Scriptures, that He is the Spirit of
the Son and that He abideth whole in the Son ; and
as He proceedeth from God the Father, so He pro-
ceedeth from the Son, that the whole Trinity may
be believed to be one God."
Seasonable minds, both in East and "West, saw that
there was no ground for either side to inculpate the
other.
When Charlemagne objected that Tarasius, Patri-
arch of Constantinople, professed his faith, that " 7 the
Holy Spirit proceeded from the Father through the
Son," Pope Adrian I, in a letter still extant 8 , ex-
pressly defended him. When some turbulent monks
of S. Saba sent laymen to eject the Latin monks of
Mount Olivet worshipping, on the Nativity of our
Lord, at Bethlehem, because they said the Creed
with the Filioque, the Patriarch of Jerusalem took
no part in the accusation 9 , and it came to nothing.
Leo III, (who refused to insert the Filioque into the
Creed when asked by Charlemagne through his Missi,
out of deference to the holy Fathers who framed it l )
4 Dial. ii. 38. Greek Transl. See Le Quien Diss. Damasc. i. n. 22. p. xi.
5 Mor. iii. n. 92. lb. 6 De Trin. L. xi. lb. p. xii.
: Ep. ad Patriarch. Syn. Nic. ii. Act. iii. Cone. viii. 812. Col.
8 Epist. Adriani P. ad Car. Mag., Actt. Syn. Nic. ii. subjecta. Cone. viii.
1554. sqq. Col. 9 Ep. Leon, ad Car. Magn. Le Quien. p. vii.
1 "For I too will not, I say not, prefer myself; far be it from me that
I should presume to equal myself to them." S. Leo iii. Ep. in Le Q.
p. viii.
8*'
xlii
PREFACE.
sent to the Eastern Bishops a confession of faith a on
the Holy Trinity with the words,
" The Holy Ghost Who proceedeth equally from
the Father and Son, consubstantial with the Father
and Son. The Father whole God in Himself; The
Son whole God, begotten by the Father ; the Holy
Spirit whole God, proceeding from the Father and
Son/'
and no exception was taken against it. The unhappy
Photius gave it as an excuse for the great schism.
" He, one and the same," says a writer on the Greek
side s , "both set himself to divide the Churches, using
the difference of doctrine as a colour, and again made
the agreement of the Churches the price of his private
advantage." Yet from his deposition A.D. 886 to, at
least, A.D. 1199, East and West retained their own
expression of faith, without schism 4 .
Cerularius did not at first object to the Latins any
matter of faith, hut says that, " s expressly acknowledg-
ing the life-originating and consubstantial Holy Trinity
and the Incarnation of our Lord God and Saviour
Jesus Christ, they stumbled in this one only thing
that they used unleavened bread at the oblation."
A.D. 1077 Theophylact excepted, not to the faith
contained m the words but only to their insertion
in the Creed.
" 6 In all besides, I will allow you to use this word,
the proceeding of the Spirit from the Father and the
2 See Le Q,u. p. viii.
3 G. Scholarius de process. Sp. S. cont. Lat, c. 4. Le Q,u. p. xi.
4 Peter oLAntioch, about A. 1054, says that he had heard the name of
the Roman Pontiff recited from the diptychs at the Mass at Constanti-
nople, 45 years before. Le Quien. p. xii.
5 Peter Antioch. Ep. ad Domin. Grad. n. 7. Coteler Eccl. Gr. Monum.
T. ii. p. 117.
6 in Joann. Vecc. Orat. i. dc union. Eccl. Le Q. p. xvii.
PREFACE,
xliii
Son, as speech enableth thee; I mean, in common
discourses, and ecclesiastical homilies; in the Symbol
alone I will riot grant thee."
Nicetas, in the course of his conference with Anselm
of Havelberg, about 1149, said that the Latin doc-
trine was not unreasonable, but objected apparently
to the insertion of the words 7 .
In 1155 Basil Achridcnus wrote to Adrian II, that
the schism had arisen on account of some " 8 stumbling
blocks of slight moment." The Bishops in the time
of the Emperor John Ducas A.D. 1249 proposed that
" 9 the interpolation should be put out of the Creed
but might be retained and used in any other form."
A.D. 1256 Alexander IY rehearsed the terms of union
proposed to his predecessor Innocent IY. who dis-
approved indeed that this article of the Mcene Creed
( Ul in which the Greek Church seems to disagree
a very little from the Roman") was excepted from
the Council to be held, but granted that
"in the approaching Council the tenor of the
aforesaid Creed should not be changed except by
mutual consent, which, we hope, the harmony of
reconciliation will bring, but should, in the Greek
Church, remain in that form, in which the Synod
aforesaid promulgated it, provided that, as to the
faith in the Holy Trinity the Greek Church have
throughout the same Catholic Faith [in omnibus
catholice consentiat] as the Roman."
i Even at the beginning of the Council of Florence,
" Le Q. p. xx. from Ans. Havelb. c. Gr. ii. 2. Spicil. T. i.
8 fipaxta riva 7rpo?/co/x/xaTa, Greek in Jur. Gr. Rom. v. 30?, Lat. in
Baron. A. 1155. Le Qu. lb. ,J Pacliymeres v. 12.
1 Le Q. p. xxi. from Wading i. 147, Regest. Lib. ii. Ep. 325.
xliv
PREFACE.
Mark of Ephesus, who in the end made it fruitless,
said,
" 2 Efface it from the confession of faith and place
it where you will, and let it be sung in the Churches
as the hymn, ' The Only-Begotten Word of God, being
immortal.' "
The conference at Florence made much impression
on all the Greeks except Mark of Ephesus. The
Patriarch who had been averse to the Latin formula,
gave his vote in writing thus,
" 3 Since we have heard the sayings of the holy
Eastern and Western fathers, some saying, that the
Holy Spirit proceedeth from the Father and the Son,
others, that He is from the Father through the Son,
(although the 'through the Son' is the same as 'from
the Son/ and 'from the Son' is the same as ' through
the Son,') yet we, leaving the 'from the Son' say
that the Holy Spirit proceedeth from the Father
through the Son eternally and essentially as from
origin and cause, the ' through ' designating ' cause '
in the procession of the Holy Spirit."
To all this the Bishops assented, except five; among
them, Mark of Ephesus. Syropulus says that the
Patriarch had told him why he had subscribed to the
union,
"that the writings of the Western fathers were
genuine ; that he had read Athanasius, affirming the
same; also Cyril in various places; Epiphanius too,
whose words were so express, that Joseph 4 , Monk
and Doctor, once owned candidly, that he had what
to answer to passages of other fathers, but to the
Saint himself, nothing."
2 Le Qu. p. xxvi. from Mich. Due. Hist. c. 32.
8 Syropulus sect. 9. c. 9. Le Qu. p. xxviii.
4 Bp. of Methone probably, A.D. 1440, who wrote Responsio ad libellum
Marci Ephesii, inserted in App. to Council of Florence Cone, xviii.
p. 690.
PREFACE.
xlv
The Decree of the Council, in declaring the identity
of the meaning of the two formulaD, seems to be
framed on one of George Scholarius, afterwards a
great enemy of the Council, in which he draws out
the Latin side very clearly, but leaves ambiguities in
the Greek statement.
" 5 Since we Greeks heretofore thought, that the
Latins affirmed, that the Holy Spirit proceeded from
the Father and the Son, as from two Principles or
Spirations, and therefore did not affirm that the
Father was the principle and fountain of the whole
Deity of Son and Holy Spirit, therefore we have
abstained from the addition or word which they
added, for explanation, to the Creed, and likewise
from their Communion. But we being collected
into this second and (Ecumenical Synod, by the sin-
gular grace of God, to bring about a holy union,
after many questions and discussions had and venti-
lated, and very many testimonies being produced
both from Holy Scripture and the holy doctors of
the Church, we the Latins profess, that we do not
say that the Spirit proceedeth from the Father and
the Son, meaning to exclude the Father from being
Principle and Fount of the whole Godhead of the
Son and Holy Spirit, or as believing that the Son
did not receive from the Father, that the Holy Spirit
proceeded from the Son, or as setting forth two prin-
ciples or two productions of the Holy Spirit; but
we confess that the Holy Spirit eternally emanated
from the Father and the Son, as from one Principle
and by one Production : in like way, we Greeks as-
sert that the Holy Spirit proceedeth from the Father,
and is the own Spirit of the Son, and is poured forth
from Him, and we professed and believed that He is
poured forth by Both Substantially, viz. by the Fa-
ther through the Son."
Scholarius shewed that he clearly understood the
Latin doctrine, and that it was not open to the impu-
tations of Photius ; but on the side of the Greeks he
3 Syrop. n. 8. Le Qu. p. xxvii. xxviii.
d
m
hi-
xlvi
PEEFACE.
i I.
I
i !
repeated only unexplained sayings of some Greek
fathers, capable by themselves of being understood
without any reference to the Eternal Being of God,
and perhaps the more so, as standing in contrast with
the definite statements which he had put into the
mouth of the Latins. On being asked to explain,
Scholarius made no answer, and soon after left the
Council. The Greeks answered that the "Westerns
rejected the sayings of the Fathers. They were only
asked, in what sense they used them ; e. g. whether
they understood the "pouring forth" to be from eter-
nity, and to relate to Substance and Person ; what
they meant by "pouring forth," whether it meant the
same as to " proceed " &c.
The Council adopted the statements of Scholarius
only leaving out what was ambiguous :
" 6 Seeing that in this holy (Ecumenical Council by
the grace of Almighty God we Latins and Greeks
have come together for an holy union to be made be-
tween us, and have taken diligent care one with
another, that that Article on the Procession of the
Holy Ghost should be discussed with' great care and
diligent enquiry : testimonies too havingbeen brought
forward from the Divine Scriptures and full many
authorities of holy Doctors Eastern and Western,
some saying that the Holy Ghost proceeds from the
Father and the Son, others from the Father through
the Son, and all intending the same meaning under
different words : We the Greeks have declared that
what we say, that the Holy Ghost proceeds of the
Father, we do not say with intent of excluding the
Son : but, because we thought that the Latins said
that the Holy Ghost is of the Father and the Son as
of two origins and two Spirations, we have abstained
from saying that the Holy Ghost proceeds from the
Father and the Son. And we the Latins affirm that
6 Cone. t. xviii. 1 146. ed. Col.
PREFACE.
xlvii
what we say, that the Holy Ghost proceeds from the
Father and the Son, we do not say in the sense of
excluding the Father from being the Source of all
Godhead, of the Son, that is, and the Holy Ghost : or
that this, that the Holy Ghost proceeds from the
Son, the Son hath not from the Father, or in the
sense of affirming that there are two Sources or two
Spirations, but we affirm that there is One sole
Source and Only Breathing of the Holy Ghost, as
heretofore we have asserted."
De Turrecremata even proposed to anathematise
the heresy imputed to the Latins :
" 7 We follow the Apostolic See, we know that
there is one Cause of the Son and the Holy Spirit
the Father, Therefore the Roman Church doth
not believe two Principles or two Causes, but One
Principle and Oae Cause. Bat those who assert two
Principles or two Causes we anathematise."
The Latins have not accused the Greeks of heresy ;
hut individuals of them certainly have been heretics,
denying the mode of the being of God. For denying
the eternal Procession of the Holy Ghost through the
Son, and, after the example of the Monothelites 8 , li-
miting the words, by which the Fathers declared it,
to' His temporal mission after our Lord's Ascension 9 ,
7 Le Qu. p. xxvii.
3 The Monothelite, Macarius of Antioch, glossed, "the Holy Spirit Who
proceedeth from the Father and shone forth through the Son/' with the
words " viz, to men." vi th Gen. Council, Act. 8. Cone. vii. 772. Col.,
whereas in the Fathers all the like words are used of the eternal Pro-
cession. See Pet. de Trin. vii. 10.
9 " All who from the time of Cerularius to John Beccus " (who was won
to the Latin side by Nicephorus Blemmidas, and was Patriarch A.D.
1272, accordingly above 200 years) "wrote in behalf of the schism,
with one consent maintained no procession of the Holy Spirit from the
Father through the Son, except that temporal manifestation or granting
of spiritual gifts." Le Quien p. xxiii. xxiv. He instances Michael
Psellus who explained " the Procession through the Son " that He was
imparted by Him and partaken by all creation; " Nicetas of Nicomedia,
" given through the Son to sanctify the creature, or, according to others,
because He passed through the Son to sanctify men ; " or the Bishop
d2*
xlviii
PREFACE.
they do in fact destroy the eternal relation of the
Third Person of the Adorable Trinity to the Second,
and conceive of God as existing otherwise than He
has revealed Himself. It is startling to hear S. Epi-
phanius or S. Athanasius deny that the Holy Spirit is
a the Brother of the Son;" it shocks us to have to
deny, as to God, a relation analogous to one of our
human relations, which God has not revealed to us
of Himself. But it is, in our human words, what
the denial of the eternal Procession of the Holy
Ghost "from" or "through the Son" comes to. For
God the Son and God the Holy Ghost issued forth
from the Father's Being as the Source and Original
of Each. If then the Holy Ghost had not (which
these deny) proceeded eternally "through the Son,"
but had proceeded from the Father independently of
the Son, they had had to each other that relation
which in our human likeness had been that of bro-
thers.
It would also much impair our idea of the Unity
of God in the Adorable Trinity, did we conceive of
Two of the Persons as having no relation to one an-
other, except an independent relation to the One Fa-
ther. , The truth of the mutual Inexistence 1 of the
Three Blessed Persons, which our Lord reveals to us
by the words, " I am in the Father and the Father
in Me," "The Father "Who abideth in Me," facilitates
to us the conception of the simple Unity of God in
the All -Holy Trinity. The doctrine excludes Arianism
of Nicomedia " was sent or was given through the Son : " Andronicus
Camaterus explained even S. Cyril's, that He "was the own Spirit of the
Son and in Him and from Him" to be " not of His procession, but of His
mission, gift or supply." lb.
1 TrepLxuprjaLS. See Petav. de Trin. iv. 16. per totum, Dr. Newman
notes on S. Athanasius against the Arians, Oxf. Tr. passim.
PREFACE.
xlix
on the one side, and Sabellianism on the other; "nei-
ther confounding the Persons, nor dividing the Sub-
stance." The Fathers had most occasion to dwell
upon this against the Arians. In our human mode
of existence, the father is external to the son, and
the breath from the breather. In God, all is within
Himself, in the absolute unity and simplicity of His
Being.
" How/' asks S. Cyril 2 , " could God be conceived
as being One, if each Person withdrew into an entire
individuality, and, wholly removed from the essential
union and mutual relation, were called God ? "
" 3 In no way can there be imagined any division
or separation, so that the Son could be conceived of
without the Father, or the Spirit be disjoined from
the Son. — But in Them is apprehended a certain at
once communion and disjunction beyond words or
thought." " * They are united, not so as to be con-
fused, but as to cohere together ; and they have In-
existence in each other, without any commingling
or confusion ; nor are they parted from one another,
or divided in essence, according to the division of
Arius. But to speak concisely, Deity is, in Separate,
Inseparate 5 .
" 6 In the Godhead we confess one Nature, but say
that there are in truth three Persons, and we say,
that all which is of nature and essence is simple, but
we acknowledge the difference of Persons in these
three properties only ; the being Uncaused and Fa-
ther; or caused and Son; or caused and Proceeding;
but we know that they go not forth apart from Each
other, and are inseparate and united, and inexist un-
confusedly in Each other, and are united without
confusion (for They are Three although they are
united) and are, without division, distinct. For al-
though Each exists by Himself, i. e., is perfectly a
Person, and has His own property, i. e., His own
2 See below p. 53. 3 S. Basil Ep. 38 n. 4. Opp. iii. 118. Ben.
4 Damascene in Petav. iv. 16. 7. ° a^ipicrros iv fie/xepKr/Atvois.
6 Damasc. de fid. orth. iii. 5.
i M
1 PREFACE.
separate mode of Being, yet they are united in Es-~
sence and natural properties, and by their not being
separated or going apart from the Person of the Fa-
ther, such are and are called One God."
"By the natural unity," S. Fulgentius says 7 , "the
whole Father is in the Son and Holy Spirit, the
whole Son is in the Father and Holy Spirit, the
whole Holy Spirit also is in the Father and the Son.
None of these is external to any one of them, for
none precedeth another in eternity, or exceeds in
magnitude, or overpasseth in power."
and Alcuin 8 :
" God by the immensity of His Nature filleth and
containeth the whole creation, and thereby the Fa-
ther filleth the whole whatever is; the Son the
whole ; the Holy Spirit the whole. Wherefore also
the Son and the Holy Spirit are by nature, One.
The inseparable unity therefore of nature cannot have
separable Persons. But this nature of Supreme
Trinity and individual Unity, which Alone is whole
everywhere, as it hath everywhere inseparable Unity
of nature or operation, so it cannot receive separation
of Persons."
This Inexistence of the Divine Persons, which our
Divine Lord lays down in the words, "I am in the
Father and the Father in Me," is essential to any
intelligent conception of the Divine Unity. The ab-
sence of the belief in it has been at the root of every
heresy as to the Holy Trinity. Apart from the 'from'
or * through,' it is contained in every expression, that
God the Holy Ghost is "in the Son" "is essentially
Inexistent in Him," "is in Him and His own," "in
Him by Nature."
In the order of the Divine existence, contained in
the baptismal formula which our Lord prescribed to
7 de fide ad Petr. c. 1.
s de Trin. i. 14.
PREFACE.
li
us, Father, Son, and Holy Ghost, the Father, as our
Lord says, ever inexists in the Son, Who eternally
and unchangeably has His existence from Him in
the Immensity of Godhead, and the Father and the
Son, being One, ever inexist in the Holy Spirit, Who
is breathed forth from Both. Take away this belief,
and the Inexistence is gone. Such introduce division
into the Godhead, a sort of duality of existence, the
Father being supposed ever to produce the Son by
Generation, the Holy Ghost by Procession, but God
the Son and God the Holy Ghost having no relation
to one another.
The loss of the "and the Son" would to our un-
theological practical English mind involve the loss of
the doctrine of the Trinity.
It would be a great gift of grace to the Greek
Church to own that they and their forefathers have
been mispersuaded, to accuse of heresy the formula
which their great S. Cyril and S. Epiphanius used so
naturally, "from the Son." It has been in those
who inherited the mispersuasion, an unintentional
false-witness of near 1000 years.
As for the objection that U9 the Eoman Pontiff should
not have added anything to the common Creed with-
out consulting the other Patriarchs, who divide with
him the rule of the Church ;"
1. If true, a) the objection would come with a bad
grace from the Greeks, since at the second General
Council, in which the clauses as to the Holy Ghost
were themselves added to the Nicene Creed, one
Western Bishop alone was present, and he, not as
any representative of the West. The heresy of Ma-
9 Le Quien n. 39. p. xix.
lii
PREFACE.
cedonius had its rise and adherents in the East, and
was remedied by an Eastern Council, which became
(Ecumenical, only through its reception by the West.
Else it had remained a Greek Council, being con-
vened by the Emperor without any concurrence of
the "Western Church. I) Additions were made to
the Creed from the first, without any authority of the
whole. The Apostles' Creed was varied both in
East and West 1 . Our Lord's lt descent into Hell,"
though universally believed, "does not appear in any
ancient Creed except that of Aquileia, and is directly
stated by Euffinus to have been wanting in the Eo-
man and Oriental Creeds 2 . The * Communion of
Saints' lying implicitly in 'the Holy Church' is not
found in any very ancient Greek Creed, and hence
was not incorporated into the Nicene nor into the
Athanasian Creed. The earliest place in which it
occurs is the Gallican Sacramentary of the end of
the 7th Century." c) The addition was made for the
satisfaction of minds in the West, without any at-
tempt to impose it upon the East. The Greeks refused
to be in communion with the West, unless the West
gave up the expression of the faith, in its hereditary
language; the Latins did not attempt to impose the
addition to the Creed upon the East.
The objection against altering the common Creed
would have been valid, had there been manifested
any intention of forcing it upon the East. But the
Greeks were on the offensive. The charge of Photius
was that the Eoman Church in particular and the
whole Latin-speaking Church generally were guilty
1 See note P. On the early traces and variations of the Apostles' Creed
in Tertullian p. 496—507, Oxf. Tr. 2 lb. p. 503 sq.
PREFACE.
liii
herein of heresy ; he explicitly said that the Creed
was unchanged 3 . The Greeks were expressly ex-
empted from altering the Creed in case of reunion,
in the negotiations under Innocent IY 4 : in the Coun-
cil of Lyons A.D. 1261, Michael Palseologus asked
"s that, our Church should say the holy Creed as it
said it before the schism." In the Council of Flo-
rence, the Greeks declared 6 , "this addition we will
never receive, but" they added as a concession, "we
permit you to have it in your Churches, yet not in those
of the East : and we say, that under the pressure of
necessity ye expanded the Creed ; and we do not say,
that that word 'from the Son' is either another faith
or an addition, but that it is pious and an explana-
tion of our Creed ; and both Creeds are pious and
of the same meaning, as ye say it in the Church of
the Eomans, and as we again say it in the Eastern
Church, and so let the union be formed." The Em-
peror had previously laid it down as a condition of
union. " 7 It being laid down that the Latins should
neither compel us to add any thing in our holy Creed,
nor to change any thing of the customs of our
Church" ; following herein the Patriarch, who " 8 ac-
cepted the western Saints saying that the Holy Spirit
is from the Father and the Son ; yet admonishing,
'only, let us not insert it in our Creed, but retain-
ing all our customs, be united with them.'" Clement
VIII decreed 9 that the Greeks [in union with the
West] should be bound to believe that the Holy
3 Tract de process. Sp. S. c. Latin, ap. Le Q. n. 26 p. xiv.
4 See above p. xliii. b in Cone. Lugd. ii. Sess. iv.
Cone. xiv. 512. Col. . Le Q.. n. 46. p. xxii. 10.
6 Cone: Flor: Sess. xxvi sub. fin. Cone, xviii. 568. Col. .
Mb. 493. 8 lb. 492.
9 Bulla xxxiv. n. 6. Le Q. n. 39. p. xix.
•!^
; ;t?
liv
PREFACE.
1 **
}: i
Spirit proceeds from the Son but should not be bound
to utter it, unless there were scandal; "wherefore,"
adds Le Quien, "the Greeks who are in union with
the Eoman Church repeat [A. D. 1710] the Creed
freely without addition." But —
2. There was no such formal addition by (c the Eoman
Pontiff" nor was there any intention to add a word
to the Creed. It is well known now, that the tradi-
tion having been lost during the Arian times, the
third Council of Toledo A.D. 589, which first intro-
duced the Filioque, believed it to be part of the Creed
of Constantinople 1 . How they came to think so, we
know not. "The Procession from the Father and the
Son" had long been the popular expression of the
faith of the West, and it seems to have come in
unawares. It had, probably, been filled in by some
one, who thought the omission of the Filioque a mis-
take. Transcribers fill up what they believe to be doc-
trinal omissions of MSS., which the context shews that
they supply wrongly in that particular place. From
Spain, (as is known) the " et Filio" came with the
chanting of the Creed into France, was A.D. 930
not admitted by Leo III, and probably was admitted
at Eome with the Creed, when, at the instance of
the Emperor Henry II, this was sung there for the
first time, in A.D. 1014.
It is strange that the Canon of the Council of
Ephesus should ever have been construed as restrain-
ing the Church thereafter from guarding the faith by
any addition to the Creed of Nice. For Almighty
God alone could know certainly, whether or no there
should be any occasion for this in the future of the
1 Cone. vi. 697. Col.
PREFACE.
lv
Church. The Canon was framed on occasion of
the Nestorian exposition of faith, which Charisius
presented to returning Quartodecimans and No-
vatians 2 .
The Council forbade to "produce or write or
compose any other Creed, beside (irapa) that which
was denned by the holy Fathers collected at Nice,"
and decreed that clergy who should so do should
be deposed and laity excommunicated. Obviously
they could not mean to prohibit additions to the
Creed of Nice. For this would have been to con-
demn the Fathers of Constantinople, who did add
to the Nicene Creed and require subscription to
the Creed so augmented. S. Cyril, who probably
framed the Canon, explained that what was not
against the Creed was not beside it. The Ori-
entals had proposed to S. Cyril as terms of con-
cord, that he should " do away with all he had
written in epistles tomes or books, and agree
with that only faith which had been denned by
our holy Fathers at Nice." "But," S. Cyril an-
swered,
" 3 we all follow the exposition of faith defined by
our holy fathers in the city of Nice, sapping abso-
lutely nothing of the things contained in it. For
they are all right and unexceptionable, and anything
curious after that is not safe. But what I have
rightly written against the blasphemies of Nesto-
rius no one will persuade me to say that they were
not done well :"
and against the imputation that he "had received an
Cone. Eph. Act. vi. T. iii. p. 1201—1221. Col.
Ep. 35 ad Acac. Melit. Opp. v. P. 2. 2. p. 110.
lvi
PREFACE.
exposition of faith or new Creed, as dishonouring that
old and venerable Creed," he says 4 ,
" Neither have we demanded of any an exposi-
tion of faith, nor have we received one newly framed
by others. For Divine Scripture suffices us, and
the prudence of the holy fathers, and the symbol of
faith, framed perfectly as to all right faith. But
since the most holy Eastern Bishops differed from
us as to that of Ephesus and were somehow suspected
of being entangled in the meshes of Nestoi'ius, there-
fore they very wisely made a defence, to free them-
selves from blame, and eager to satisfy the lovers
of the blameless faith, that they were minded to
have no share in his impiety ; and the thing is far
from all note of blame. If Nestorius himself, when
we all held out to him that he ought to condemn
his own dogmas and choose the truth instead there-
of, had made a written confession thereon, who would
say that he framed for us a new exposition of faith ?
Why then do they calumniate the assent of the most
holy Bishops of Phoenicia, calling it a new setting
forth of the Creed, whereas they made it for a good
and necessary end, to defend themselves and soothe
those who thought that they followed the innovations
of Nestorius ? For the holy (Ecumenical Synod ga-
thered at Ephesus provided, of necessity, that no other
exposition of faith beside that which existed, which the
most blessed fathers, speahing in the Holy Ghost, de-
fined, should be brought into the Ohtirches of God. But
they who at one time, I know not how, differed from
it, and were suspected of not being right-minded,
following the Apostolic and Evangelic doctrines,
how should they free themselves from this ill-report?
by silence ? or rather by self-defence, and by mani-
festing the power of the faith which was in them ?
The divine disciple wrote, f be ready always to give an
answer to every one who asketh you an account of
the hope which is in you/ But he who willeth to do
this, innovates in nothing, nor doth he frame any
new exposition of faith, but rather maketh plain to
those who ask him, what faith he hath concerning
Christ."
4 lb. p. 112.
PREFACE. lvii
Eulogius of Alexandria, A.D. 581, puts the refuta-
tion very clearly, answering the Monophysites also ;
" 5 Again, the madness of heresy blames the 4th
Council for setting forth an exposition, maintaining
that any such attempt is wholly precluded by the
first Council of Ephesus. And yet if, according to
their idle speech, that Council had altogether for-
bidden making another definition, it would, before
all others, have passed a sentence of condemnation
against itself. For it does define what none before
it defined. Nay its r\ naff virocrTcicnv evcocrw is a
definition, not made by the elder Synods. Yea,
and in the vain speech a false charge is brought
against the Synod of the 150 holy fathers at Constan-
nople ; for it, putting down the rebel against the
Spirit, and adding the theology as to the Holy Spirit
to the definition expressed at Nice, conjoined it there-
with. For if the previous Councils, with their addi-
tions, escape blame, neither will those, after them,
for the like acts have an unlike condemnation. So
does this senselessness confuse and distort every-
thing. For the Council of Ephesus wholly forbade
that another faith should be set forth, whose dog-
mas were contrary 6 to that at Nice ; but that, what
was defined by it being maintained pure and invio-
late, to add what was required by circumstances was
what it did itself. And this is the teaching of na-
ture itself, and the tradition of the Church through-
out is seen to acquiesce in this. Wherefore also at
Alexandria, before the Ecumenical Synod was con-
vened, the divine Cyril having gathered there select
Bishops and having framed a written statement of
faith, sent it to Nestorius.'"
S. Maxlmus had to answer the same imputation
from the Monophysites, as to " the confession of two
natures of our Lord" and the term " in two natures,"
in the Council of Chalcedon. He answers,
" 7 How and with what reason do you accuse the
holy Council of Chalcedon, although it manifoldly
5 Eulog. in Phot. Bibl. cod. 230. p. 275, 1. Bekk.
6 rj<; ivavria ra 86yfiara. 7 OpP- ii> U4> 142.
If h'i~
lviii
PREFACE.
fh
p*
useth tlie words of the fathers, and abuse it and
mock it as though it introduced another definition
of the Faith ? — If the Council of Chalcedon may be
accused of making another definition of the Faith,
on account of the words inserted in the Nicene de-
finition, the same may be said against Cyril also,
and the 120 fathers [the third and the second Ge-
neral Council] . How it should not lie against them
and should lie against this [of Chalcedon] I com-
prehend not. — For Gregory, the defender of the Faith,
will not any more escape your accusation against
those of Chalcedon; rather he will lie under it ex-
ceedingly, expressing distinctly what was defici-
ently said as to the Holy Spirit by the Council of
Nice, ' because/ he says, ' this question had not yet
been moved.' — If we may speak the truth, all the
God-elected fathers after the Council of Nice, and
every Council of orthodox and holy men, did not,
through the introduction of words of their own, in-
troduce another definition of the Faith, as you de-
clare — but they firmly established that one and the
same faith which was laid down by the 318 fathers,
elucidating and, as it were, explaining it in detail,
on account of those who understood it amiss and
misinterpreted 8 it and its doctrines to their own un-
godliness."
It was the habit of Eastern heretics to allege the
decree of Ephesus, which was framed on occasion of
an heretical Creed, to protect their own heresies from
condemnation.
The Western statement of the Procession of the
Holy Ghost "from the Father and the Son" was
not, as far as we know, framed as a corrective of any
heretical teaching ; bnt it has, in the good Providence
of God, been a great preservative against heresy,
which would not have been guarded against by the
Greek formula, "through the Son." For although
8 S. Maximus contrasts the "additional interpretations" of the Church
(i7re$rjyovfjLevot) and the "misinterpretations" (7rape£r]yovfxei>oi) of here-
tics, which may illustrate what was forbidden by the napa of the Coun-
cil of Ephesus.
PREFACE.
lix
chis, in the language of the Greek fathers, expressed
the same doctrine, yet it admitted also of a meaning,
compatible with a denial of the Faith, as contained
in the Baptismal formula, given us by our Lord.
The thirst for visible unity has directed itself the
more towards the Greek Church, since the Eoman
Church has shut against us what seemed to be a
half-open door. But therewith there has, among
some, seemed to be a rising impatience of the " Fi-
lioque," as though it were the hindrance to an union
with the Eastern Church. It seemed then expedient
on occasion of the publication of one of the great and
most esteemed works of S. Cyril, to bring together,
from the Greek fathers, some of the evidence of the
use of the formula, now excepted against by the later
Greeks since Photius, and especially since the renewal
of the schism by Cerularius. Middle-age Greek
writers have surmised that the ground of the pro-
longed schism was not the doctrine, but "the thrones 9 ,"
Constantinople wishing to have an eminence over the
other Eastern Patriarchates, which did not belong to
it, Eome claiming an authority over Constantinople
and the East, which it did not claim in primitive
times. There seemed then, the more hope, that
since this question did not lie between Greece and
ourselves, they could not, if they would look into the
question, except against our retaining the expression
of the faith, which was common to their own fathers.
9 e. g. "Although the schism is said to have been renewed under
Sergius, I know not for what reason ; but I think, on account of the
sees." Nicetas Nicsenus in Le Quien p. xii. The ground of the failure
of attempts at re-union seems to have been the subjection to Rome in-
volved. See also " one of their able and moderate writers, Elias Meniates,
Bishop of Zerniza, towards the end of the 17 th cent., Lapis offensionis,
L. ii. c. 1. quoted by M. Trevern. Discussion Amicale, T. i. p. 231," in
Dr. Pusey's Eirenicon i. p. 63.
lx
PREFACE.
K
r
i '■
r;
"Whether this will be so, He alone lmoweth Who dis-
poseth the hearts of men. One thing is certain, that
we must not, in a desire for a premature union, aban-
don the expression of our faith of at least 1200 years.
However the faith may be maintained by tradition in
the East, but, in fact certainly is, more or less widely
not maintained there 1 , we, by parting with our in-
herited expression of it, should forfeit the belief it-
self, and become misbelievers in our God.]
1 Bessarion, in a declaration appended to his " Oratio dogmatica " at
the Council of Florence (Cone. T. 18. 465. Col.) says, that "the Greeks
have four evasions of the force of the word Sta ; i) that the words with
which it is used, signify only the distribution of His graces and gifts
to us, and His temporal mission into the world, which they grant to be
through the Son. ii) Because Father and Son are relative names, and
that one of two relatives cannot be spoken of, without the other being
understood; therefore in saying 'from the Father' it is necessary to name
the Son, on account of the force of the relation, iii) They say that the
Consubstantiality of the Father and the Son is the reason that the Spirit
is said to proceed from the Father through the Son ; for since the Father
and the Son are of the same Substance, when it is said, "from the Father,"
it must needs also be said "from the Son." iv) Because sometimes, but very
rarely and among poets, (who, for the metre, used words metaphorically
and inaccurately) they have found the preposition through sometimes to
have the same sense as with, they say that the Holy Spirit is therefore
said to proceed from the Father through the Son, because He proceeds
from the Father together with the Son." These explanations are mani-
festly alternative, excluding one another, i only takes the through in a
natural sense, yet alone relates to time ; the rest presuppose that the
through relates to the Eternal Procession ; but oddly enough, assume
that through does not mean through ; iv boldly says that through means
with. They are manifestly the shifts of persons evading the Faith
expressed by their forefathers by the word. Bessarion shews their
inapplicability to the passages of the fathers, which they were to explain
away. Orat. dogm. c. 6. Cone. T. 18. 422. sqq.
July, 1874.
S. CYRIL,
ARCHBISHOP OF ALEXANDRIA.
INTERPRETATION OR COMMENT ON THE
GOSPEL ACCORDING TO JOHN.
INTRODUCTION. . ,
THE LORD will give utterance to them who evangelize with Ps. lxviii.
much power, declareth exceeding well the Psalmist. But I
deem that they who ought to approach this, are, not mere ,
chance persons, but those who have been illumined with
the grace that is from above, seeing that both All wisdom Ecdus. %
is from the Lord, as it is written, and Every good gift and every s. James
perfect gift is from above and cometh down from the Father
of lights. For a thing unsure and not unfraught with peril *
to the many, is the speaking concerning the Essence that is
above all, and the Mysteries belonging thereunto, and silence <
on these subjects is free from danger. Us nevertheless albeit
deeming that we have much need of silence, God Who
is over all excludes from this, saying to one of the Saints 4u
(this was Paul), Speak and hold not thy peace. And no less ActsxvMi
does the ordinance of the Law shew this, indicating things
spiritual in the grosser type. For it enjoins those who have j^
been called to the Divine Priesthood, to declare to the
people by the sound of trumpets, about those things which Lev.xxiii.
they ought to learn. For God, when He willed to set forth in
His laws most excellent things, did not I deem intend that the
leaders of the people should lay their hand on their mouth, as it Job xl - 4.g|
is written, and, in fear of appearing rashly to attempt things
above the mind of man, hold back from the doctrine that is *
so necessary for those who are being instructed in piety and
the knowledge of God, andcKoose a silence perilous to those
who are their disciples. But the Disciple of Christ again * '
terrifies us, saying Be not many masters, and moreover the S : James
VOL. I. B
Danger of speaking of sacred things, uncalled.
Intro- most wise Preacher too, darkly shewing the peril that exists
Eccles. x! in the teaching of such things. For, says he, he that cleaveth
LXX. wood, shall be endangered thereby ; if the iron head fall, both
himself hath troubled his face and he shall strengthen powers.
' * For he likens the keenness of the mind to the iron-head,
in that it is of a nature to pierce through, and sinks in to the
^ « innermost parts, even though it be resisted by the thickness
""" * and close texture of the wood. Wood again he in a figure
jp £ calls the thoughts that are in Holy Scripture, which render
p the Books wherein they are a kind of Spiritual Paradise, and
i j| yet more than' this, full with the fruitfulness that comes of the
Holy Ghost. He that endeavours therefore to unfold the
* # spiritual wood, that is the Divine and Mystic thoughts of
» * Divinely -inspired Scripture by means of insearch, and
1 m most accurate grasp and keenness of mind, will run very
deep risk, saith he, when the iron-head slippeth, that is when
* the mind not carried to a true understanding of the things
which are written, misses the right perception, and having
^ t left, as it were, the straight path, is borne on some other way
of thought turned aside from what is fitting. Whereupon
^ he will place in jeopardy the face of his soul, that is, his heart,
* "* and will invigorate against himself the bad opposing powers,
tf who with their bitter perverse words sophisticate the mind
JP *V* of those who have gone astray ; not suffering it to behold
the beauty of truth, but manifoldly perverting it and per-
suading it to go astray after mad thoughts. For no one
« Cf l Qjfe calleth Jesus Anathema save in Beelzebub.
And let no one deem, himself astray, that the exposition
of the above is astray, or otherwise of false reasoning. For
Divine Scripture does sometimes, as we said before, call the
9 thoughts of Holy Scripture wood. And indeed the God
$ Who is over all says something on this sort through the
Deut. xx. all-wise Moses to those at that time : When thou shalt besiege a
t * 19, 20# city a long time, in making war against it to take it, thou shalt
t not destroy the trees thereof by forcing an axe against them,
for thou mayest eat of them and thou shalt not cut them down :
f (is the tree of the forest a man, to go before thee unto the
palisade ?) Only the trees which thou knowest that they be
#
I!
Boohs of heretics, like cities of aliens. 3
not trees for meat, thou shalt destroy and cut them down. Intro-
But that the Grod of all would not have deemed it worth to
prescribe to us such things, if it were to be understood only
of trees of the earth, is I suppose clear to every one, yet I
think one ought to shew from another command also that
He is very unsparing of these, and takes not account of
them. For what I pray does He enjoin should be done to
the false-called gods ? Ye shall destroy their altars, saith He, Deut. vii.
and break down their images, and cut down their groves. '
And by His own altar He no way suffers any tree to be cul-
tivated. For He plainly declares : Thou shalt not plant thee ib.xvi.2i*.
a grove of any trees near unto the altar of the Lord thy God.
And if one must add anything to this, I will speak after the
manner of most wise Paul. Doth God take care for trees ? l Cor. ix.
or saith He it altogether for our sakes ? by grosser examples '
leading us by the hand to the idea of spiritual things.
Let us now say that the writings of the unholy heretics
may be considered as cities, and fortified, haply not with-
out skill, by the wisdom of the world, and the intricate de-
ceits of their cogitations. There comes to storm them, and
in some sort environs and sits round them taking the Eph. vi.
shield of the faith and the sword of the Spirit, which is the ' ''
word of God, every one who agonizes for the holy dogmas
of the Church, and sets himself in array with all his strength
against their false-speaking, studying to cast down imagina- 2 Cor. x.
tions, as Paul saith, and every high thing that exalteth itself '
against the knowledge of God, and bringing into captivity every
thought to the obedience of Christ. When then, He says, such
a soldier of Christ compasses, as a land of aliens, the bitter
writings of heresies, and lights upon the best cultivated trees,
that is, if he find words from the Divinely-inspired Scripture,
or things spoken by the Prophets or even testimonies from
the New Testament, wrested unto their own purpose, let him
not apply his mental acumen, like a sort of tool, to destroy
and cut them down. For not because taken hold of by those
who know not to interpret it aright, is therefore that which
proceeds of the Mouth of God to be wholly rejected too : but
since it is fruit-bearing, it shall be to thee rather as a help
b 2 .
#
God accepts the offerings
Mi-
\.m
!l!
Ib. 20.
Intro- and for food. For turning round unto the right argument
' of the faith that which is sometimes foolishly taken by them,
not only shall we not be caught unstrung, but rather are
we nerved into words against heresy. But he subjoins forth-
with an argument persuading the hearers, that the onslaught
of the advocate for the truth should be made, not for the over-
* throw of the Divine oracles, but for the destruction of what
5eut. xx. i s non-rightly said by the opponents. For is, it says, the
tree of the forest a man, to go before thee unto the palisade ?
For do you suppose, he says, that the utterance of the
' boly writings, will of its own self rise up against thee to battle,
like one of the arch-heretics, and is not rather wronged
by their madness ? Do not then cut it down, says it,
but let it be to thee as food also; only the trees which
thou lenowest that they be not trees for meat, thou shalt
destroy and cut them down. For uneatable by them who
would think aright, is the fruit of those men's writings :
against them let every tool come : there let the might of the
spiritual wood-men be shewn, upon them let the axe of
strength in advocacy glitter. For the uselessness and un-
profitableness of the babbling of the heterodox the Prophet
Hosea also most excellently interprets to us saying : A stalk
having no strength to yield meal ; if so be it yield, the strangers
» shall swallow it up. For they that are diligent to estrange
themselves from friendship with God, shall feast themselves
on the weak and old-wife tale of those people's unlearning.
As then I was saying at the beginning (for I think we must
go back to that), most exceeding hard is the exposition of the
Divine mysteries, and better perchance were silence, but since
thy much speech persuadeth us, O most labour-loving bro-
Heb. xiii. ther, to offer the work, as a sort of fruit of our Ups, and
spiritual sacrifice, this too will I not shrink from doing, en-
couraging myself in God who maketh wise the blind, and
seeketh at our hands not surely that which is above us, but
accepteth equally the offerings of poor men. For him that
would offer a gift for a burnt-sacrifice to the Lord, as is put
in the beginning of Leviticus, the lawgiver having enjoined
Lev.i.3-9. an offering of the herd and having moreover herein set down
Hosea
viii- 7.
of poor men. 5
the measure of the honour of the type, he again lowers it, say- **™^
ing that they who cannot attain to this, should sacrifice of Lev. i. 10,
the flock. And well did he know that sad and inexorable
poverty will render some powerless even to this : therefore
he says, he shall bring his offering of turtledoves or of young lb. 14.
pigeons. But him that comes yet short of these too, and ap-
proaches with the most insignificant offerings, he honours.
For says he, his offering shall be fine flour, defining an offering Ib.ii. 1.
easily procurable I suppose by every one and not too op- ^
pressive to the deepest poverty. For the lawgiver well
knew (I think) that better and more excellent is it to bear
fruit even a little, than to be wholly bereft of it and through
shame of seeming to come short of others' gifts, to rush for-
ward to the conclusion that it needs not to honour the Lord
of all.
Persuaded then with reason by all these things, and hav-
ing dismissed from my mind unreadiness, the ally of silence,
I will deem it my duty to honour my Lord with what I have,
discourse wholesome and joyous to the readers, like fine
flour bedewed with oil: and we will begin the Book of lb. ii. l.
John, taking in hand an exceeding great work, yet by rea-
son of faith, not unstrung. And that we shall say and think
less than is meet, we must unhesitatingly confess. But the
great difficulty of the book, or to speak more truly, the
weakness of our understanding, will persuade us to ask meet
pardon for this.
Turning about on every hand our discourse to the more
dogmatical exposition, we will set it in array, according to
our power, against the false doctrines of them that teach lTin.vi.
otherwise, not stretching it forth to its full extent, but even 3-
retrenching superfluity, and studying to render it not lack-
ing fitness. The subjoined subscription of the chapters,
will shew the subjects over which our discourse extends,
to which we have also annexed numbers, that what is sought
may be readily found by the readers.
w
mmWLXMnjfiamm»
I
CHAPTERS IN BOOK I.
ah
" i
Chapter 1. That Everlasting and before the ages is the Only-
Begotten, on the words, In the beginning- was the Word.
Chapter 2. That the Son being Consubstantial with the Father is
also God in His own Person, even as also the Father, on the words,
And the Word was with God.
Chapter 3. That the Son is also God by Nature, in nowise
either inferior to, or unlike the Father, on the words, And the
Word was God.
Chapter 4. Against those who dare to say, that the conceived and
natural Word in God the Father is one, and He that is called Son
by the Divine Scriptures another (such is the misconceit of
Eunomius' party), on the words, This was in the beginning with
God.
Chapter 5. That the Son is by Nature Creator with the Father,
as being of His Essence, and not taken to Him as a minister,
on the words, All things were made by Him.
Chapter 6. That the Son is by Nature Life, and therefore not
originate, but of the Essence of God the Father, on the words,
That which was made, in it was Life.
Chapter 7. That the Son is \>y Nature Light, and therefore not
originate, but of the Essence of God the Father as Very Light"
from Very Light, on the words, And the Life was the Light of
men.
Chapter 8. That the Son of God alone is Very Light, the creature
not at all, being participate of Light, as originate, on the words,
He was the Very Light.
Chapter 9. That the soul of man does not exist prior to the body,
nor is the embodiment a consequence of former sins, as some say,
on the words, He was the Very Light which lighteth every man
that cometh into the world: He was in the world.
Chapter 10. That the Only-begotten is alone by Nature the Son
from the Father, as being of Him and in Him, on the words,
No man hath seen God at any time.
EXEGETIC COMMENTARY
ON THE
GOSPEL ACCORDING TO JOHN
OF OUR
HOLY FATHER CYRIL
Archbishop of Alexandria.
BOOK I.
Exact of a truth, and God-taught is the mind of the holy
Evangelists, from the splendour of their power to behold,
as from some lofty mountain-spur and watch-peak, on
all sides observing what is of profit to the hearers,
and tracking with intent zeal whatever may seem to be
of profit to those who thirst after the truth of the Divine
dogmas and with good purpose search after the mind
that is hidden in the Divine Scriptures. For not in those
who search too curiously, and take pleasure in the many-
tangled wiles of reasonings, rather than rejoice in the truth,
does the Spirit make His revelation, since neither does He
enter into a malicious soul, nor otherwise does He suffer His
precious pearls to be rolled at the feet of swine. But with
exceeding pleasure does He have fellowship with simpler
minds, as having a more guileless motion 1 , and shunning
superfluous subtleties, whereto specially pertains the meet-
ing with sudden fear, and from too great turning aside unto
the right hand to err from the straight and royal road. For
he that waTketh simply walketh surely, as saith Solomon.
But while the holy Evangelists have a marvellous exact-
ness in writing (for it is not they that speak, as the Saviour
saith, but the Spirit of the Father which is in them) : reason-
ably may one grant that the Book of John has been composed
beyond all marvel, looking both to the supereminence of his
thoughts, the keenness of his intellect, and the constant and
Wisdom i.
4.
S. Matt.
vii. 6.
Kivnixa
Prov. x.y.
S.Matt.x.
20.
"$. Jb/m writes on the Son's Eternal Generation.
Book I.
S.Matt.i,
S. Luke
Prov.xxv
2.
Isaiah xl
12.
1 Tim. vi.
3.
S. Lukei
2.
Infra i. 1
2.
close-succeeding cumulation of conceptions. For course-
fellows are they one with, another in the exposition of the
Divine dogmas,, and loosing as it were from the starting line
they course charioteers to one goal. But a diverse fashion
of speech is wrought out by them, and they appear to me to
resemble persons, who are ordered to come together unto
one city, but care not to approach it by one and the same
beaten road. Thus one may see the other Evangelists with
great exactness giving the account of our Saviour's
genealogy in the Flesh, and bringing down step by step
those from Abraham unto Joseph, or again carrying
up those from Joseph to Adam. But we find the blessed
John not caring to be over- studious about these, but with a
most fervent and fire-full motion of intellect endeavouring
to lay hold of those very things that are above human mind,
and daring to explain the unspeakable and unutterable Gene-
ration of God the Word. For he knew that the glory of
God hideth speech, and greater than our idea and utterance is
the God-befitting dignity, and hard to utter and most diffi-
cult of unfolding are the properties of the Divine Nature.
But since it was necessary in some sort to mete out hea-
ven with the span, and to suffer the scant measures of human
nature to approach to what is by all unattainable and hard to
be explained, that the approach might not be opened out for
, those who teach otherwise to come against the more simple,
_ in that no voice of the saints who have been eyewitnesses and
ministers of the word held in check their ill-surmisings,
keen comes he to the very essence of the Divine dogmas,
, crying aloud, In the beginning was the Word, and th$. Word
was with God and the Word was God : the Same was in the
beginning with God.
But I think that those who are engaged on the Holy
Scriptures ought to admit all writings that are honest and
good and free from harm. For thus collecting together the
varied thoughts of many and bringing them together into
one scope and understanding, they will mount up to a good
measure of knowledge, and imitating the bee, wise work-
woman, will compact the sweet honeycomb of the Spirit.
Origin of S. John writing his Gospel.
Some then of those of most research, say that after our
Saviour's Cross and Ascension into Heaven, certain false
shepherds and false teachers falling like wild beasts on the
Saviour's flocks terrified them not a little, speaking out of
their own heart, as it is written, and not out of the mouth of the
Lord ; yea rather, not merely out of their own heart, but out
of the teachings of their own father, I mean the devil. For
if no one can call Jesus Anathema, save in Beelzebub, how
is not what we say of them clearly true ? What things then
are they which these men belched forth against their own
head? They ignorantly and impiously affirmed that the
Only-Begotten Word of God, the Eternal Light, in Whom
we both move and are, was then first called into being,
when He was born Man of the Holy Virgin, and taking this
our common fashion, shewed Himself upon earth, as it is writ-
ten, and conversed with men. On those then who are thus
disposed, and who dare to slander the ineffable and eternal
Generation of the Son, the word of the Prophet comes heavily,
saying thus : But draw near hither, ye sons of the sorceress, the
seed of the adulteress and the whore, against whom do ye sport
yourselves ? against whom make ye a wide mouth and draw
out the tongue ? not bringing forth good things out of a
good heart, but spueing forth the venom of the blood-defiled
dragon, of whom saith the Psalmist unto the one God
That is over all : Thou bralcest the heads of the dragons
in the waters. •
But since there was no slight disturbance in regard to
these things amongst them that had believed, and the ill of
the scandal thereof was consuming like a plague the souls
of the simpler (for some drawn away from the true doctrines
by their prattle imagined that the Word was then barely
called to the beginning of Being, when He became Man),
those of the believers who were wiser being assembled and
met together, came to the Disciple of the Saviour (I mean
this John) and declared the disease that was pressing upon
the brethren, and unfolded to him the prattle of them that
teach otherwise, and besought that he would both strenuously
assist themselves with the illumination through the Spirit,
•Book I.
Jer. xxiii.
16.
1 Cor. xii.
3.
Acts xvii.
28.
Baruch
iii. 37.
Isaiah
lvii.jfe4.
Ps. lxxiv.
13.
10 8. John begins with the Son's Eternal Generation.
Book I. and stretch forth a saving hand to those who were already
within the devil's meshes.
The disciple grieving then over them that were lost and
corrupted in mind, and at the same time thinking it most
unnatural to take no forethought for those that should succeed
and come after, betakes himself to making the book : and
the more human side, the genealogy of the legal and natural
Birth according to the flesh, he left to the other Evange-
lists to tell at fuller length ; himself with extreme ardour and
courage of soul springs upon the prattle of those who are
introducing such things, saying, in the beginning was
THE WOKD.
Mi
CHAPTER I.
That Everlasting and before the ages is the Only-Begotten.
What do they say to this [namely, In the beginning was
the Word] who introduce to us the Son, as one new and of
late, that so He may no longer be believed to be even God
at all. For, says the Divine Scripture, there shall no new God Ps. lxxxi.
be in thee. How then is He not new, if He were begotten in " ■
the last times ? How did He not speak falsely when He
said to the Jews, Verily I say unto you, Before Abraham was, Infra viii.
I am ? For plain is it and confessed by all, that many ages
after the blessed Abraham was Christ born of the Holy
Virgin. How at all will the words was in the beginning re-
main and come to anything, if the Only-Begotten came into
being at the close of the ages ? See I pray by the following
arguments too how great absurdity, this cutting short the
Eternal Being of the Son, and imagining that He came into
being in the last times, yields.
But this same word of the Evangelist shall be proposed
again for a finer test :
In the Beginning was the Word.
Than the beginning is there nothing older, if it have, re-
tained to itself, the definition of the beginning (for a begin-
ning of beginning there cannot be) ; or it will wholly depart
from being in truth a beginning, if something else be ima-
gined before it and arise before it. Otherwise, if any-
thing can precede what is truly beginning, our language
respecting it will go off to infinity, another beginning ever
cropping up before, and making second the one under
investigation.
There will then be no beginning of beginning, according
to exact and true reasoning, but the account of it 1 will re- ' & *jpl
cede unto the long-extended and incomprehensive. And \6yos.
12 "Beginning" the mostbackward 'pointthatthoughtcanreach.
[]#'
1 m
Book I. since its ever-backward flight has no terminus, and reaches
up to the limit of the ages, the Son will be found to
have been not made in time, but rather invisibly existing
with the Father : for in the beginning was He. But if
He was in the beginning, what mind, tell me, can over-leap
the force of the was ? When will the was stay as at
its terminus, seeing that it ever runs before the pursuing
♦ reasoning, and springs forward before the conception that
follows it ?
Astonishment-stricken whereat the Prophet Isaiah says,
Who shall declare His generation ? for His Life is lifted from
the earth. For verily lifted from the earth is the tale of the
generation o.f the Only-Begotten, that is, it is above all un-
derstanding of those who are on the earth and above all rea-
son, so as to be in short inexplicable. But if it is above
our mind and speech, how will He be originate, seeing that
our understanding is not powerless to clearly define both as
to time and manner things originate ?
Isaiah
liii. 8.
LXX.
"* To look in another way at the same, In the Beginning" was
the Word.
It is not possible to take beginning, understood in any
way of time, of the Only-Begotten, seeing that He is before
all time and hath His Being before the ages,. and, yet more,
the Divine Nature, shuns the limit of a terminus. For It
will be ever the same, according to what is sung in the
Ps.cii. 27. Psalms, But Thou art the Same and Thy years shall have
no end. From what beginning then measured in respect
of time and dimension will the Son proceed, Who endureth
not to hasten to any terminus, in that He is God by
Infra xiv. Nature, and therefore crieth, lam the Life ? For no beginning
will ever be conceived of by itself that does not look to its
own end, since beginning is so called in reference to end,
end again in reference to beginning. But the beginning we
are pointing to in this instance is that relating to time and
dimension. Hence, since the Son is elder than the ages them-
selves, He will be free of any generation in time ; and He
ever was in the Father as in a Source, according to that which
Examples of co -existence and in-existence together. 13
Si-
He Himself said, I came forth from the Father and am come. Chap. I.
The Fatter tli en being considered as the Source, the Word was *g fra XV1 *
in Him, being His Wisdom and Power and Express Image
and Radiance and Likeness. And if there was no time
when the Father was without Word and Wisdom and Express
Image and Radiance, needs is it to confess too that the Son
Who is all these to the Everlasting Father, is Everlasting.
For how at all is He Express Image, how Exact Likeness,
except He be plainly formed after that Beauty, Whose Like-
ness He also is ?
Nor is it any objection to conceive of the Son being in
the Father as in a Source : for the word source here only
means the " whence." But the Son is in -the Father,.
and of the Father, not as made externally, nor in time, but
being in the Essence of the Father and flashing forth from
Him, as from the sun its radiance, or as from fire its in-
nate <heat. For in such examples, one may see one thing
generated of another, but yet ever co-existing and inseparable,
so that one cannot exist of itself apart from the other, and
yet preserve the true condition of its own nature. For
how can there be sun which has not radiance, or how
radiance without sun being within to irradiate it? how
fire, if it have not heat ? whence heat, save from fire, or from
some other thing not removed from the essential quality of
fire ? As then in these, the in-existence of the things that
are of them does not take away their co-existence, but in-
dicates the things generated ever keeping pace with their
generators and possessed of one nature so to speak with
them, so too is it with the Son. For even if He be conceived
and said to be in the Father and of the Father, He will not
come before us as alien and strange and a Being second to Him,
but as in Him and co- existing ever, and shining forth from
Him, according to the ineffable mode of the Divine generation.
But that God the Father is spoken of by the saints too as
the Beginning of the Son in the sense only of "whence," hear
the Psalmist through the Holy Ghost foretelling the second
Appearance of our Saviour and saying as to the Son : With Ps. ex. 3.
Thee the Beginning in the Day of Thy Power in the beauty of
14
Beginning " may also mean Sovereignty.
Book I. Thy Saints. For the day of the Son's Power is that whereon
He shall judge the world and render to every one according
to his works. Yerily shall He then come, Himself in the
Father, and having in Himself the Father, the so to say
unbeginning Beginning of His Nature in regard only to the
" whence/'' by reason of His Being of the Father.
lUl
If \U
• r
I ;
I*'
I ;
;w
In the Beginning was the Word.
Unto many and various ideas does our discourse respect-
ing the here signified beginning diversify itself, on all sides
zealous to capture things that tend to profit, and after the
manner of a hound, tracking the true apprehension of the
Infra v.39. Divine dogmas, and exactitude in the mysteries. For search,
saith the Saviour, the Holy Scriptures, for in them ye think
ye have eternal life, and they are they which testify of Me.
The Blessed Evangelist, then, seems here to name the
Father 'Ap%?) a , that is the Power over all, that the Divine
Nature Which is over all may be shewn, having under Its
feet every thing which is originate, and borne above those
things which are by It called into being.
In this 'Ap^rj then that is above all and over all was the
Word, not, with all things, under Its feet, but apart from all
things, in It by Nature as Its Co-Eternal Fruit, having the
Nature of Him Who begat Him as it were a place the most
ancient of all. Wherefore He Begotten Free of Free Father,
'Apxh will with Him possess the Sovereignty 2 over all. What
then now too will be the nature of the argument in this, it
is meet to see.
Hazardful have certain, as we said above, asserted that
the Word of God was then first called into being, when tak-
ing the Temple that is of the Holy Virgin He became Man
for us. What then will be the consequence, if the Son's
Nature be thus, or originate and made and of like nature
with all things else, to which birth out of not being, and the
name and fact of servitude, are rightfully and truly predi-
cated ? For what of things that are made can with im-
punity escape servitude under the Grod That is Lord of all ?
a Taking 'Apxb to include its meaning of Sovereignty.
(■MB
" Was " prior to any beginning.
15
what does not stoop under the sovereignty and power and Chap. I.
lordship that is over all, which Solomon himself too signi-
fies to us when he says, For the throne of Sovereignty is Prov. xvi.
established with righteousness ? For ready and exceeding pre-
pared unto righteousness is the Throne of the Sovereignty,
that I mean which is over all. And what throne that is of
which we are now speaking, hear God saying by one of the
Saints, The Heaven is My Throne. Ready therefore unto Isa.lxvi.5.
righteousness is the Heaven, that is, the holy spirits in the
heavens.
Since then one must needs confess that the Son is
with the rest of- the creatures subject to God the Fa-
ther, as having the position of a servant, and together
with the rest falling under the authority of the 'Ap^r), if He
be according to them late in Birth and one of those who
have been made in time : — of necessity does the Blessed
Evangelist spring with energy on those who teach otherwise,
and withdraw the Son from all bondage. And he shews
that He is of the Essence that is Free and Sovereign over all,
and declares that He is in Him by Nature saying, In the
beginning was the Word.
But to the word 'Ap^ he fitly annexes the was, that He
may be thought of as not only of renown, but also before
the ages. For the word was is here put, carrying on the
idea of the thinker to some deep and incomprehensible Ge-
neration, the Ineffable Generation that is outside of time.
For that was, spoken indefinitely, at what point will it rest,
its nature being ever to push forward before the pursuing
mind, and whatever point of rest any might suppose that it
has, that it makes the starting point of its further course ?
The Word was then in the 'Ap^, that is in Sovereignty
over all things, and possessing the dignity of Lord, as
being by Nature from It. But if this be true, how is He
any longer originate or made ? And where the was wholly
is, how will the " was not " come in, or what place will it
have at all as regards the Son ?
i
i
I.- jj:
it
uli
l4»j
111
fffctT
Heb.
12.
CHAPTER II.
That the Son being Consubstantial with the Father is also God in
His Own Person, even as also the Father.
And the Word was with God.
Having- sufficiently shewn that already out of date and as-
tray from the truth is the senseless mind of those who hold
such opinions, and having, by saying In the beginning was
the Word, closed every loophole to those who say that the
Son is of the things that are not, and having utterly stripped
off all their nonsense in these words, he goes to another akin
and most perverse heresy. And like as some gardener at
once most excellent and enduring, delights much in the toils
of the mattock, and girding his loins, and in the working-
dress befitting him, gives all diligence to present the appear-
ance of his park free from the unseemliness of thorns, and
ceases not throwing one upon another, and, ever going round
about, removes the troublesome root, applying the stern
tooth of the mattock ; so the blessed John too, bearing in his
iv. mind the quick and powerful and most sharp word of God
and considering with keenest glance and clearest attention
the bitter shoots of the naughtiness of those who think
otherwise, comes upon them so to speak at a run, and with
mighty resolution cuts them off on every side, to those who
read his books ministering defence in the right faith.
For see now again I pray, the vigilance of this bearer with-
in him of the Spirit. He taught in the foregoing, that the
Word was in 'Apxv> that is, in God the Father, as we said.
But since, with the eye of his understanding illumined, he was
not ignorant, as we may suppose, that certain would arise,
of their great ignorance saying that the Father and Son are
one and the same, and distinguishing the Holy Trinity only
The Father and Son distinct in Person.
17
by name, but not suffering; Them to exist in Their several Chap - H-
CAP, i« 1,
Persons, so that the Father should be conceived of as in
truth Father and not Son, the Son again to be by Himself
Son, not Father, as the word of truth is : — needs against
this heresy too as already confronting him, and mooted at that
time, or about so to be, does he arm himself, and for its de-
struction, by the side of In the beginning was the Word he
puts forthwith, And the Word was with God : every where
adding of necessity the was on account of His Generation be-
fore the ages, yet by saying that the Word was with God,
shewing that the Son is One, having existence by Himself,
God the Father again, with Whom was the Word, Another.
For how can that which is one in number be conceived of
as itself with itself, or beside itself?
But that the reasoning of the heretics about these things
also will be found without learning, we will teach by the
considerations below, making an exact test of the questions
regarding it.
Proof by demonstration and Scripture testimonies, that the
Father is in His Own Person, and the Son likewise, the
Holy Ghost being counted with Them as God, even though
nothing is for the present enquired into regarding Him.
Consubstantial is the Son with the Father and the Father
with the Son, wherefore They arrive at an unchangeable
Likeness, so that the Father is seen in the Son, the Son in
the Father, and Each flashes forth in the Other, even as the
Saviour Himself says, He that hath seen Me hath seen the Infra
. xiv% 9.
Father, and again, I in the Father and the Father in Me. But ib. id.
even though He be in the Father, and have again the Father
in Him, Himself full well, as has been already said, perfectly
exact unto the Form of Him Who begat Him, and depicting
again in Himself without any shortcome, the Father whence
He is : — not therefore will He be deprived of His separate ex-
istence, nor will the Father lose His own special Being ; but
neither will the surpassing Likeness and Resemblance work
any confusion of Persons, so that the Father Who begat and
the Son Who is Begotten of Him should be considered as one
vol. i. c
18
The Father and the Son One in Essence,
I
ml
Book I. in number. But sameness of Nature will be confessed of
Both, yet the Individual Existence of Each will surely
follow, so that both the Father should be conceived of as
indeed Father, and the Son as Son. For thus, the Holy Ghost
being numbered with them and counted as. God, the Holy
and Adorable Trinity will have Its Proper Fullness.
Another. If the Son Himself is Father too, what place
has the distinction of names ? For if He begat not at all,
why is He called Father ? How Son, if He were not begot-
ten of the Father? For the Names ask as of necessity
such an idea regarding them. But since the Divine
Scriptures preach that the Son was Begotten, and the truth
is so, He has therefore an existence by Himself. The Fa-
ther too is again by Himself, if indeed that which is begot-
ten is plainly one thing from another as regards that
which begets.
Another. The blessed Paul writing his letter to the
Phil.ii.6. Philippians says of the Son, Who being in the Form of God,
thought it not robbery to be Equal with God. Who then
is He Who would not that His being Equal with God should
be thought robbery ? For must one not needs say, that
One is He Who is in the Form of God, Another again He
Whose Form it was ? But this is clear and confessed by all.
Therefore not one and the same in number are Father and
Son, but of distinct Being and beheld in One Another, accord-
ing to sameness of Essence, even if They be One of One, to
wit the Son of the Father.
Another. I and My Father are One, said the Saviour, as
knowing, that is, that Himself has a separate existence and
the Father too. But if the truth of the fact be not so, why
did He not, keeping what belongs to oneness, say, I and My
Father am One ? But since He explains what He means by
the plural number, clearly He overthrows the surmise of
those who think otherwise. For we are will not be with
sense taken of one.
Another. At the fashioning of man the voice of God is
Gen. i. 26. introduced saying, Let 'Us make man in Our Image, after
Our likeness. If then the amplitude, if I may so call it, of
Infra x
30. •
distinct in Person.
19
the Holy Trinity is contracted into a One in number, Chap. II.
and they impiously take away from the Father and the
Son Their separate Existence : who is he who says, and to
whom, Let us make man in Our Image ? For He ought
forsooth to say, if it be as they in their silly nonsense
say, Let us make man in my image, after my likeness. But
now the writer of the Book, not saying this indeed, but
allotting the creation to the plural number and adding Our
image, well-nigh with clear and mighty voice proclaims
the enumeration of the Holy Trinity to be above One.
Another. If the Son is the Brightness of the Father, as Heb. i. 3.
Light of Light, how is He not other than Him, as of distinct
Being ? For that which is the embrightened, is so in very
deed from other, that namely which brightens it, and not
itself from itself.
Another, The Son shewing Himself of the Essence of
God the Father says again, I came forth from the Father and £" fra xvi -
am come ; again I go to the Father. How then will He not
be Other than the Father in Person and number, when all
reason persuades us to conceive of that which proceeds from
ought as other than that from whence it proceeded ? ISTot
true therefore is the contrary argument.
Another. Believing in God the Father, in His Only-Be-
gotten Son, and in the Holy Ghost we are justified. Where-
fore the Saviour Himself too enjoins His own Disciples saying
Go ye therefore and teach all nations baptizing them in the S. Matt.
Name of the Father and of the Son and of the Holy Ghost.
If then the difference of the Names is to contribute nothing
to our conception, but when one says the Father, he
means the Son, and in naming the Son makes mention of
the Father, what need was there of bidding that the be-
lievers should be baptized not into Unity but into Trinity ?
But since the tale of the Divine Nature runs forth into the
number three, it is I suppose wholly manifest to all that
Each of those so numbered exists in His Own Person, but
by reason of there being no change in the Nature, It arrives
at One Godhead and has the same worship.
Another. The Divine Scripture says that the cities of the
c 2
xxviii. 19.
':■:
t J
Book I.
cap. i. 1.
Gen
24.
Ps. xi. 6.
Ps. xliii.
3.
Infra viii.
12;xiv.6.
Col. i. 16,
The Father and the Son One in Essence,
Sodomites were burned by the Anger of God, and explain-
ing how the Divine wrath was brought upon them, and clearly
describing the mode of the destruction, The Lord, it says,
rained upon Sodom brimstone and fire from the Lord, since this
too is the portion of the cup most befitting those who are wont
to commit such sins. What Lord then from what Lord sent
the fire on and consumed the cities of the Sodomites ? It is
clear that it was the Father Who worketh all things through
the Son, since He is too His Might and His Arm, Who caused
Him to rain the fire upon the Sodomites. Since therefore
the Lord sends the fire from the Lord upon them, how
is not the Father Other, in respect to His own Being, than
the Son,, and the Son again than the Father ? For the One
is here signified as being from One.
Another. Moved by prophetic spirit, and through it fore-
knowing things to come, the blessed Psalmist had per-
ceived that the human race could no otherwise be saved,
except by the alone Appearing of the Son of God, Who is
able easily to trans-order all things to whatsoever He will.
Wherefore he besought that the Son might be sent to us, as
alone able to save those who were under subjection and op-
pression of the devil, and said, as though to God the Father,
send out Thy Light and Thy Truth. What then the Light
is, and what the Truth, hear the Son Himself saying, I am the
Light and I am the Truth. But if the Light and the Truth
of the Father, that is the Son, be sent to us, how is He not
Other than He, as far as His own Being, even if He be One
with Him as regards Sameness of Essence ? For if any ima-
gine that it is not so, but that Father and Son are one and the
Same, why does not he who bears within him the Spirit
make the fashion of his prayer different and cry, Come to
us, Light and Truth ? But since he says send out,
plainly he knew that One is the Sender, Another the Sent :
be the mode of the Sending conceived of as befits God.
Another. The Divine Scriptures say, that through the Son
were made all things that a,re in heaven and that are in earth,
visible and invisible, and thus believing, we the worshippers
of the truth go on our way in rightness of conception,
distinct in Person.
21
and within the dogmas of piety. Let us then scrutinize the Chap. II.
expression through the Son, and examine what sense it gives
us. It is clear that it would have us conceive of the Doer
and Worker as One, Him through Whom all things are
wrought as Another. For the expression through the
Son gives, as of necessity, a sort of exhibition of two Persons.
Else let them say how the word through the Son in His being
said to do anything, will rightly and truly admit the one in
number and in the reckoning thereto pertaining, if none
other be conceived of with Him and concurring with Him.
But I suppose that our opponent will be wholly at a loss.
But since both the Divine Scriptures proclaim that the
Father hath wrought all things through the Son, and we
believe it and I suppose that they too : how is it not of
necessity to conceive that the Father exists separately and
by Himself, and in like manner the Son, nor does this any
way overthrow the fact that the Holy Trinity is seen in
sameness of Essence.
CHAPTER III.
tw
M *
il,
:M
,!'«,
That the Son is both God by Nature and in no wise either inferior
to or unlike the Father.
And the Word was God.
He who bare within him the Spirit was not ignorant that
there should arise some in the last times who should accuse
2S.Pet.ii. the Essence of the Only Begotten and deny the Lord that
bought them, by supposing that the Word Who appeared
from God the Father is not by Nature God, but should bring
in besides Him some so to speak spurious and false-called
god, having about him the name of Sonship and Deity, but
not so in truth. Such do they, who give the Jewish impiety
of Arius an abode in their own mind ; wherefore they put
forth out of a dead heart, no life-giving word of pious thought,
Jer. ix.8. but that which looketh and tendeth unto death. Their
tongue verily is as an arrow shot out ; deceitful the words of
- their mouth.
As though then some one were already resisting the words
of truth, and were almost saying to the Holy Evangelist ;
The Word was with God, Sir, be it so, we agree fully to
what you have written as to this. Be the Father and»Exist
He separately, and the Son likewise. What now ought one
to suppose that the Word is by Nature ? for His Being with
God, does not at all reveal His Essence. But since the
Divine Scriptures proclaim One God, we will allot this to
the Father only, with Whom the Word was. What then
replies Truth's herald ? Not only was the Word with God,
but He was also God, that through His being with God, He
might be known to be Other than the Father and might be
believed to be Son distinct and by Himself ; through being
The Son in nothing less than the Father.
23
God. He might be conceived of as Consubstantial and of Chap.
. . . III.
Him by Nature, as being both. God and coming forth from CAP . f. i.
God. For it were inconceivable, since the Godhead is by
all confessed to be One, that the Holy Trinity should not
in every wise arrive at Sameness of Essence and so reach
one relation of Godhead. He was then also God. He did
not become so at last, but He was, if indeed eternal
being will most specially and surely follow on being God :
for that which became in time, or was at all brought from
not being into being, will not be by Nature God.
Seeing then that God the Word has Eternity through the
word was, Consubstantiality with the Father through being
God, how great punishment and vengeance must we needs
think that they shall be found to incur, who think that He
is in ought whatever inferior, or unlike Him who begat Him,
and shudder not to go forward to that height of impiety, as
even to dare to utter such things to others also, understand- 1 Tim. i.
7.
ing neither what they say, nor whereof they affirm ?
But that the Son Who is of Him of a truth is in no wise
inferior to the Father, we shall know again from the accom-
panying considerations.
Another. By many and varied names do the Divine
Scriptures call the Son. For they say that He is the Wis-
dom and Power of the Father, according to what is said by
Paul, Christ the Power of God and the Wisdom of God. He 1 Cor - *•
. . . . 24.
is called again both His Light and His Truth, as is sung
in the Psalms by one of the Saints, send out Thy Light Ps - xli »-
and Thy Truth. He is called also Righteousness, as,
Quicken me in Thy Righteousness : for the Father quickens Ps. cxix.
in Christ those who believe on Him. He is called also the
Counsel of the Father, as it is said, Thou shalt guide me Ps.lxxiii.
with Thy Counsel, and again, The Counsel of the Lord stand- p s .xxxiii.
ethfor ever. Since then the Son is all these to God the '
Father, let them tell us who fawn on the error of Arius and
are filled with that man's folly, how He is lesser than He.
For if they be right, it is time to say that the Father is not
wholly wise, not wholly Mighty, not wholly Lights not
wholly Truth, not wholly Righteous, yea, not even Perfect
24
The Son Perfect God.
Book I. in Counsel, if the Son Who is all these to Him, by reason
of being inferior is shewn to be not Perfect. But to think
or say thus is impious. Perfect is the Father, because He
has all things perfectly in Himself: Perfect then clearly the
Son too, the Wisdom and the Power, the Light and the
Truth, the Righteousness and the Counsel of the Father.
But He Who fulfilleth Perfection in His own Father, how
can He be conceived of as inferior ?
Another. If the Son having inferiority to God the Fa-
ther, is worshipped both by us and by the Holy Angels, we
shall be taken in the act of serving two gods, since that
which lacks perfection will never attain to sameness of
• essence with the Perfect ; but vast is the difference sunder-
ing unto alienship things unlike as regards their nature.
But the faith is not in plurality of gods, but One is God
the Father, the Son and Holy Ghost attaining unto unity
with Him. The charge against the Son then comes
to nothing. For how yet will that which is inferior be ad-
mitted into unity with the Perfect Father, and be united as
to Nature in unity of Essence ?
Another. If the Son is fulness (for of His fulness have
all we received) how will what is inferior have a place ? for
things that are contrary to one another are irreconcileable
in one subject at the same time.
Another. If the Son who has the lesser filleth all things,
where will the greater of the Father have place ? For the
argument shall be used in more corporeal form, in the way
of example, while the superiority and inferiority in the un-
embodied is otherwise conceived of.
Another. If God is That Which is above every name, and
the Son Who is His Heir attains not to be Perfect by reason
of the lesser, there is no greatness in that which is above
all things, that is God. But it is absurd either to think or
to say this : Perfect therefore is the Son, as being above
every name, and God.
Another. If the Divine Nature is without quantity, and
the lesser is cognizant of degree, how can the Son Who is
by Nature God be conceived of as inferior ? For He will
Infra ver.
16.
The Son Perfect even as the Father.
25
1; V-
not be beyond the province of quantity, if they say that He
has inferiority to the Father.
Another. The blessed John says of the Son that a He
giveth not the Spirit by measure, to those that is who are
worthy. Since then there is not measure in the Son, He is
immeasurable, and surpasses all comprehension in quantity
as being God. How then is the not-measured less ?
Another. If the Son is lesser, the Father greater, dif-
ferently, it is plain, and in proportion to the measures that
Either hath, will they contribute to our sanctification. And
the Father will sanctify in a greater degree, the Son in a
less and separately. The Spirit therefore will be twofold,
and less in the Son, greater in the Father. And they who
are sanctified by the Father will be sanctified perfectly, they
who by the Son, not perfectly. But great is the absurdity
of reasoning herein. For One is the Holy Ghost, one and
perfect the Sanctification, freely given by the Father
through the Son Naturally. Not lesser then is He Who has
the same operation with the Perfect Father, and Who has the
Spirit of Him Who begat Him, a good of His own Nature,
Living and inexisting, even as the Father hath.
Another. If the Son were in the Form and Equality of
God, as Paul saith, how is He lesser that He ? For the
mode of the dispensation with Flesh and the humiliation
thereupon mentioned, which has the Second Appearance
from Heaven as its termination, will not, I suppose, bare
the Son of the dignity by Nature belonging to Him. For
He will surely come, as we heard Him say, in the glory of
His Father. How then is he at all in the glory of the Per-
fect Father who is inferior to Him ?
Another. God the Father is somewhere found to say by
one of the prophets, I will not give My glory unto another.
We must ask therefore those who impiously dishonour the
Son, nay rather through Him the Father too (for he that
honoureth not the Son, neither doth he honour the Father),
Chap.
III.
cap. i. 1.
Infra iii.
34.
Phil.ii.6.
S. Mark
viii. 28.
Is. xlviii.
11.
Infra v.
23.
■ "For God giveth not the Spirit hy which S. Cyril's copy of New Testa-
measure unto him." E. V. The Alex- ment plainly belonged) and the Codex
andrine family of Greek MSS, (to Sinaiticus, omit the nominative.
26
God the Son Perfect God.
Bpok I.
CAF. i. 1.
Dan. vii,
14.
Isaiah
xlviii. 11.
Infra ver
5.
Epli. iii.
16, 17.
1 &7rapci\-
\dKTOV
whether the Son being, as they suppose, less than God the
Father is Consubstantial with Him, or no ? If then they
shall say that He is Consubstantial, why do they for nought
put on Him the less ? For things that are of the same
essence and nature, will never have the greater in themselves,
as regards the mode of their being : for this altogether is it
that is under consideration.
But they will not perhaps agree, nor will grant that the
Son is Consubstantial with the Father, He being according
to them less : He will therefore be wholly other and alien from
the Father. How then has He His glory ? For there was
given Him, says blessed Daniel, glory and a kingdom. For
either God the Father will lie in saying, I will not give
My glory unto another : or if He is true, and did give His
glory to the Son, then is He not other than He, the Fruit of
His Essence and His True Offspring. And He Who is so
situated towards the Father in regard of Essence, how will
He be less than He ?
Others, simple and without connection. If the Father is
Almighty, and the Son likewise Almighty, how is He lesser
than He ? for I do not suppose that according to the law of
sequence, the imperfect will mount up to the measure of
the perfect. And if the Father is Lord, and the Son like-
wise Lord ; how is He less than He ? For He will be not
perfectly free, if He be less in lordship, and have not the
full dignity in Himself. And if the Father be Light, and
the Son likewise Light, how is He less than He ? For He
will be not perfectly Light, but will be in part comprehended
, by darkness, and the Evangelist will lie in saying, The dark-
ness comprehended it not. And if the Father is Life, and the
Son likewise Life, how is He less than He ? For in us life
will not exist in perfect measure, even if Christ dwell in the
inner man : but they who believe are still to some degree
dead, if so be that the Son having the less, is not perfectly
life. But since one must needs put as far away as possible
the absurdity of this, we say that Perfect is the Son, being
made equal to the Perfect Father by reason of the l exact
Likeness of His Essence.
The Son God, because Son. 27
Another* If the Son be less than the Father, and therefore Chap.
III.
not Consubstantial ; He is as a consequence other by nature cap. i*. l.
and wholly alien : hence He is not Son, yea not even God
at all. For how will he be called Son who is not of the
Father, or how will he be any longer God who is not of God
by Nature ? But since our faith is in the Son, we are still
it seems in error, not knowing the True God. But this is
absurd. Believing therefore in the Son, we believe in the
Father too and in the Holy Ghost. The Son is not there-
fore alien from God the Father as lesser, but has unity with
Him, by reason of being of Him by Nature, and is therefore
both Equal and Perfect.
Another. If God the Word Who beamed forth from God
the Father is in truth Son, of necessity must our opponents
even against their will confess that He is of the Essence
of the Father; for this is what sonship in truth means.
Then how is Such inferior to the Father, if He be Fruit of
His Essence, Which is nowise receptive of the lesser within
Itself? For all things are in perfect degree in God. But if
He be not of the Essence of the Father, neither is He Son,
but some counterfeit and falsely-called : yea neither will the
Father Himself be rightly and truly called Father. For if
there be no Son by Nature, on account of Whom He is
Father, how is He conceived of as Father ? But this is ab-
surd, for God is Yery Father; for so do all the Divine
Scriptures cry aloud. He Who is of Him by Nature is
therefore surely Son : if so, not lesser ; for He is Consub-
stantial as Son.
Another. The name of family or fathership not God has of
right from us, but we rather clearly received it from Him.
And trusty is the word of Paul crying on this wise, O/Eph. iii.
Whom every family in heaven and earth is named. But since
God is that which is most ancient of all, by imitation are we
fathers, who are called to His Pattern by reason of our
being made after His Image. Then how, tell me, are we
who are made after His Likeness, by nature fathers of
our own children, if this be not the case in the Archetype,
after Which we too have been formed ? How will any one
28 The Son God, lest the Father be inferior even to us.
i : m
V St :
i lit
/If
Book I. grant that the name of family or fathership passed even un-
to the rest from God, if He be not in very deed a Father ?
For, if it were so, the nature of the thing would be wholly
overturned and we should rather give to Him to be called
Father in imitation of us, than He give it to us. For this
the argument will compel the heretic even against his will
to admit. The witness therefore of the truth lies in saying
that from Him is every family both in heaven and earth.
But to say this is most absurd : for true is he who is
2Cor.xiii. bold to say, Do ye seek a proof of Christ speaking in me ? and
from God does the name of family flow down to us also.
He is therefore by Nature the Father of the Word, He begat
Him in all respects not unlike Himself, through His having
the lesser than whatever Himself has. For we who are
made after an imitation of Him, do not so have those that are
begotten of us, but altogether equal, as regards the nature.
Another. Let not the heretic manifold in arguments deal
subtilly with the truth, nor confessing that the Word of
God is Son, honour Him in mere words, saying that He is
not of the Essence of the Father. For how is He Son at
all, except He be so by Nature ? Let them then either,
stripping off the mask of hypocrisy, blaspheme openly, con-
fessing that He is neither God nor Son : or if convicted by the
whole Divine Scripture and wounded by the words of the
Saints as by sling-stones they feel shame in presence of the
truth, and say that He is Son and God, let them not think
that He is lesser than He Who begat Him. For how will the
Word, being God, admit of the lesser, compared to God the
Father? although man too is both called and is son of man, yet
will he not be inferior to his father so far as he is man. For
\ man will not be greater or less than man, in respect of his be-
ing man, nor yet angel than angel, in regard of his being an-
gel, nor ought else of things that are that is con-natural to
any-thing whatsoever, and has a share of the same essence al-
lotted to it. Therefore if He is truly Son, one must needs say
that He is of the Essence of the Father, having all His Father's
properties in Himself of Nature. And if the Father be God
by Nature, God by Nature plainly is also the Word Who is
-v ^.
The S071 Equal to the Father, because not less. 29
begotten of That Nature. How then will God be less than c-haf.
. . in.
God in regard to being God ? CAP . i.'i.
Another. Whence, sirs, did ye get the daring to say that
the Son is in lesser condition than He Who begat Him ?
How will He admit the lesser ? As regards the date of being,
no one I suppose, even though exceeding silly, would surmise.
For before the ages is the Son, and Himself is the Maker
of the ages : and it will be with reason conceived that He
Who has His Generation elder than all time, will not be defined
by time. But neither is He lesser than He in the dimen-
sion that belongs to size : for the Divine Nature is con-
ceived of and is without size, dimension and body. How then
is the lesser to be taken of Him Who is begotten? In
glory, perhaps one will say, in power, in wisdom. Let them
say then, how great and large the Father is herein (if one
must speak thus), in order that the Son may be conceived
of as less, when measured with Him ? Or if the Father is in
good inconceiveable and immeasurable, and that far outstrips
the measure of our understanding, whence do the Arians,
readily daring all things, say that the Son is lesser, to the
overthrow of the dignity that belongs to Him by nature ? For
the lesser is proved by the juxtaposition of the greater ; but
if the Dignity of the Father is unmeasured, what is the proof
of its diminution in the Son ?
Another. One may indeed with truth reply to the abomi-
nation of the unholy heretics, Our enemies are without un- Deut.
derstanding. For how are they not full of all unlearning, LXX.
understanding neither what they say nor whereof they affirm, 1 Tim. i.
as Paul saith ? The reason why we think it needful to 7 '
accuse them is this. If they say that the Son is of a truth
begotten God of God the Father, and so believe, how is He
lesser than the Father ? For great absurdity of ideas will
hence be generated, on every side containing blasphemy,
and such that one would refuse only to hear them. For if the
Son being God by Nature can any whit admit in Himself
the lesser, we must needs at length conceive that there is
something greater than God. The Essence then of the
Father is not conceived of as being in Perfection of every
His!; i -..i.
I W1
I • ! ; ;
i!
if:
I'll-
tjjfo*
30
The Son Perfect, lest the
Book I.
cap. i. 1
thing, even though He be by Nature God, but He will Himself
progress in some direction towards the greater, convicted
in the Son His Image that He Himself too is of the essence
that admits the lesser. And He will suffer this virtually,
even if He have not yet suffered it ; since things that are
capable of ought, will altogether admit the things whereof
they are capable, and when the time calls them to suffer it,
they will not refuse it. But great is the blasphemy that is
apparent herein. For neither will the Father advance in
any direction towards the greater, nor yet will He ad-
mit of the lesser, by reason that He is by Nature God.
Therefore neither will the Son admit in Himself the lesser,
''fandTiov in that He too is God by Nature, lest the syllable or two 2
which was devised by the unlearning of the heretics, should
be imagined to be an accusal of the Essence that is
above all.
Another. If the Word of God the Father being by Nature
His Son is lesser than He, either in regard of God-befitting
Dignity, or as not by Nature Unchangeable, or in any sort
of inferiority, the accusal will be not so much of Him as of
the Essence Whereof He is believed to be, if It altogether
generate the lesser, or the worse, than Itself, although the
originate and constructed creation would not endure to do
such a thing. For everything that is fruit -bearing, brings
forth what is wholly like itself. But if they say that the
Divine Nature of the Father is above all passion, It will
manifestly be beyond this charge, and being the Archetype
of the good things that are in us, will beget the Son not
lesser, but Equal and Consubstantial, lest the God That is
so far above us be inferior even to us.
Another by the method of reductio ad absurdum. Christ
shewing that He is Equal with God the Father says to His
own Disciples, He that hath seen Me hath seen the Father.
Then how will He that is by Nature Such, and so IS as Him-
self with truth declares, have the lesser, according to the
uncounsel of some ? For if being lesser He shews in Him-
self the Father, without any intervening change, the lesser
will reach to the Father, as appearing in His Unchanged
Infra xiv
9.
Father be imperfect.
31
] i'
Image, the Son. But this is absurd : therefore not lesser is Chap.
the Son, in whom the Father being Perfect is imaged, cap. i.i.
Another. And how will the Son admit the lesser, than
wherein is the Father, seeing that He says without blame,
All thinqs that the Father hath are Mine : and again, as to J" fra X X!-
ri i -n • • • 15: xvu *
Grod the Father, All Mine are Thine and Thine are Mine ? 10.
For if indeed the Son is, according to the uncounsel of some,
lesser; since He speaks truth in saying to the Father,
Mine are Thine and Thine are Mine, the lesser will make its
way to the Father too, and likewise the greater to the Son,
the order of things being indifferent, if what belongs to either
are seen in the other, and whatsoever is the Father's, this is
the Son's also, and again whatever appears as the special
property of the Son, this is the Father's too. Nothing then
will hinder our saying that the Father is lesser than the
Son, and the Son greater than the Father. But this is most
absurd only to conceive of : Equal therefore and not lesser
is He Who hath the Prerogatives of Essence in common with
the Father.
Another of the same. If all that the Father hath, are
wholly the Son's, and the Father hath Perfection, Perfect
will be the Son too, Who hath the properties and excellencies
of the Father. Therefore is He not lesser, according to the
impiety of the heretics.
Another by the method o/reductio ad absurdum, with combi-
nation of arguments. Let them tell us who are pouring down
the flame unquenchable on their own head, and who reject the
uprightness that is in the Divine Dogmas, devising wiles of
many-coloured arguments unto the deceiving and overthrow
of the simpler, whether the Father is superior to the Son, hav-
ing the greater in comparison with Him, if He be less, as they
in their silly talk say, or not ? But I entirely suppose that
they will say, He is superior : or let them say what advan-
tage the Father hath in possessing the greater, if He be not
superior. For if nothing at all, the whole charge against
the Son immediately comes to nought : but if there is any
great difference, He is then superior, as having the greater.
Let them answer then and tell us, if they are indeed wise,
Ili
m
32
Examples of things
%*\
CAP. i. 1,
Book I. why the Father begetting the Son, begat Him not Equal to
Himself but lesser. For if it were clearly better to beget
the Son in all things Equal to Himself, who hindered His
doing it ? For if there is ought that hindered as of necess-
ity, they will admit even against their will, that there is
somewhat greater than the Father. But if there were no-
thing at all to hinder, but having the power and knowing that
it is better to beget the Son equal He begot Him lesser,
this is plainly envy towards Him and an evil eye : for He
chose not to give equality to the Son. Either then the
Father is impotent in regard to His Begetting, or it will
be evil eye, according to the result collected out of the ar-
guments, if the Son have the lesser according to their ac-
count. But this is absurd; for the Divine and Untaint
Nature is above all passion. Therefore not less is the Son,
that He lose not the equality, the Father being in no wise
powerless to beget His Offspring equal to Himself, nor yet
hindered by evil eye from choosing the better.
Another. The Saviour Himself somewhere says that He
is in the Father and the Father likewise in Him. But it is
plain to every one, that we are not to suppose that like as
one body is in another, or one vessel in another, so the Fa-
ther is contained in the Son, or the Son again in some way
placed in the Father : but One appears in the Other, and
He in Him in the Unchanged Sameness of Essence, and in
the Unity and Likeness that belongs to Nature. As though
a person beholding his own form in an image were to say
truly to any, and marvelling at the finished likeness of
his figure to cry out, I am in this picture and this picture
in me.
Or in another way : — As if the sweetness of the honey when
laid on the tongue should say of itself, I am in the honey
and the honey in me ; or as though again the heat that
proceeds naturally from fire, emitting a voice were to say,
I am in the fire and the fire in me. For each of the things
mentioned is I suppose divisible in idea, but one in nature,
and the one proceeding by a sort of indivisible and con-
tinuous forthcome from the other, so as to seem to be even
Infra xiv
10.
'■■ -•
inexisting.
33
severed from that wherein it is. Yet though the force of c HA p
ideas regarding these things takes this form, still one appears n h
m the other and both are the same as regards essence If "*' "
then by reason of the unchangeableness of Their Essence
and the entire exactness in express Image, the Father is in
the Sop how will the greater find place and appear in the
bon Who is according to them lesser ? But since He is
wholly in Him, altogether Perfect is the Son, Who is able
to contain the Perfect and is the express Image of the
Mighty Father.
1 £
VOL. 1.
smm
CHAPTER IV.
Against those who dare to say that the conceived and Natural word
in God the Father is one, and He that is called Son by the
Divine Scriptures another: such is the misconceit of Eunomius'
party.
2 This was in the beginning with God.
The Evangelist herein made a sort of recapitulation of what
had been already before said. But adding the word This, he
is seen ail-but crying aloud, He Who is in the beginning,
the Word with the Father, He Who is God of God, He it is
and none other, regarding Whom our august book is set forth.
But he seems again not idly to add to what has been said
the words, This was in the beginning with God. For he, en-
lightened by the Divine Spirit unto the knowledge of things
to come, was not ignorant, as seems to me and as we may
■ truly say, that certain would appear, perdition's workpeople,
Prov. vii. the devil's nets, death's snares leading down to the chambers
1Q and depth of hell those who from unlearning give heed to
the things that them belch forth out of an evil heart. For
they will rise up and be valiant against their own head, say-
ing that one is the word that is conceived in God the Father,
and that some other most similar and like to the conceived
one, is the Son and Word through Whom God works all
things ; in order that He may be conceived of as word of
word and image of image and radiance of radiance.
The Blessed Evangelist then, as though he had already
heard them blaspheming and with reason stirred against the
absurd follies of their writings, having already defined, and
by many words, as was due, shewn that the Word is One,
and Only and Very, of God and in God and with God, with
27, ix. 18.
Blasphemies of Eunomius.
35
flashing eye he adds, This was in the beginning with God, as Chap.
Son, that is, with the Father, as inborn, as of His Essence, cap. i." 2.
as Only-Begotten ; This, there being no second.
But since I deem that we ought, zealously declaring such
impiety, to lay yet more open their blasphemy, for the greater
security of the simpler ones (for he who has learnt it will
give heed and will spring out of its reach, as though a serpent
lurking in the midst of the path), needs will I expose their Cf Gen.
opinion, after the form of antithesis. For it shall receive its
refutations in order, according to the modes which God who
giveth wisdom to all shall grant.
Eunomius' opinion as to the Son of God.
„ The Only-Begotten Son of God, says he, is not of veryright
„ His Word, but the conceived word of God the Father moves
„ and is ever in Him ; while the son who is said to have been
„ begotten of Him, becoming recipient of his conceived word,
„ knoweth all things from having learnt them and, after the
„ likeness of the former, is called and is word/'
Then in confirmation, as he imagines, of his blasphemy,
he weaves some such arguments of perverted ideas, that, as
it is written, the wretched man may be holden with the cords P rov - v -
of his sins.
„ If the Son Himself, says he, be the Word Natural and Con-
, ceived in God the Father, and is Consubstantial with Him
, Who begat Him, what hinders the Father too from being
, and being called Word, as Consubstantial with the Word ? "
And again : „ If the Son be the Word of God the Father and
, there is none other than He, by means of what word, says he,
, is the Father found saying to Him : Thou art My Son, this Ps. ii. 7.
, day have I begotten Thee ? For it is very clear that not with-
, out a word did the Father address Him, since every thing
, that is uttered, is altogether uttered in word, and no other-
, wise. And the Saviour Himself somewhere says, I Jcnoiv Infra viii.
, the Father and keep His saying, and again, The word ib.xiv.24.
, which ye hear is not Mine, but the Father's Which sent Me.
, Since then the Father addresses Himself to Him in word,
, and He Himself acknowledges, one while that He keeps
d 2
KJtfi
36
IFbrcfo uttered against the Son
Book I. „ the Father's word, at another again, that the Jews heard,
" „ not His word, but the Father's ; how will it not, he says, be
„ confessed beyond a doubt, that the Son is other than the
„ word that is conceived or that stands in motion of the mind,
„ whereof participating and replete, the utterer and exponent
,, of the Father's Essence, that is the Son, is called word V
Such ills then does the foolish man sow to himself and
gainsaying all the Divine Scriptures at once is not ashamed,
shewing that true is that which is written of himself, When
the wicked man cometh into the depth of evils, he despiseth.
For verily exceeding deep unto naughtiness hath the fighter
against Grod of his folly dug, refusing the uprightness that is
of truth, and halting with the rottenness of his own argu-
ments. For that the Only-Begotten Son of God the Father
is of very right His Word, we shall know by the subjoined.
Prov.
xviii. 3
LXX.
Wisdom i.
4.
2 Tim. iv.
4.
Jer. xxiii,
16.
1 Cor. xii.
3.
Micah iii
9.
Infra viii
55.
Ps. ex.
LXX.
II m
Refutation in order of the misconceit of Eunomius.
Slow to learn is the silly heretic. For how into a malicious
soul will wisdom at all enter ? or what, tell me, can be more
malicious than such men, who, as it is written, turn away
their ears from the truth and run more easily unto the fables
of their own cogitations, that justly too they may hear, ut-
tering things not of the Divine Scriptures, Woe to them
that prophesy of their own heart and not out of the mouth of
the Lord ? For who speaking out of the mouth of the Lord
calleth Jesus Anathema ? which thing indeed some do in un-
bridled haughtiness against the doctrines of piety, and as one
of the holy Prophets said, perverting all equity. For they
say that the natural and conceived word in Grod the Father
is one, him that is called Son and Word again another : and
they bring in support of their own, as they deem, opinion,
but more truly, their unbridled impiety, our Lord Jesus Christ
in His discourses with the Jews saying, i" know the Father and
keep His word : and moreover that which was said to Him
, by the Father, From the womb before the Day-star begat I
Thee. Then they say belching forth the venom of their own
father, If the speaker is other than he whom he addresses,
and the Father addresses the Son by word, the innate word
mere emptiness.
87
wherewith the Father conversed will be other than the Son.
And again : If, says he, the Son Himself declared that He
keeps the Father's word, how will not he that keepeth be
other than that which is kept ? To this it is perhaps not
hard to reply (for the Lord will give utterance to them that
evangelize with much power) . But those who are sick of such
unlearning ought to remember Him Who says, Ah they who
leave the paths of uprightness to walk in the ways of
darkness, and for us it is meet that we should cry unto our
Guide Who is in the heavens, Turn away mine eyes from
beholding vanity. For vanity of a truth and rubbish and
nought else are the vain utterances of their uninstructedness.
For not as though He had another word of the Father in
Himself did the Son say that He kept the Father's word, nor
yet did He declare that He had come to us, bringing him with
Him as though a pedagogue, but as Alone in-being in the
Father by Nature, and having again likewise in Himself the
Father, none else intervening, I, says He, in the Father and. the
Father in Me, not the innate, nor yet any other word, but the
Father, in Me. How then ought one to conceive of what was
said by Him to the Jews, may one ask us, and that with rea-
son. To this we say with truth what comes up upon our
mind. The Saviour was teaching the most incredulous
people of the Jews and, drawing by little and little His
hearers from the worship of the law, did ofttimes call out to
them, I am the Truth, all but saying, Throw off, sirs, the
yoke of the law, receive the spiritual worship ; let shadow
now depart, type recede afar, the Truth hath beamed. But
He did not seem to all to be doing rightly, subverting
Moses' precepts, yea rather leading them to what was more
true, so that some even cried, If this man were of God, He
would not have broken the Sabbath, which was to openly
condemn of sin Him Who knew it not.
To such like follies then of the Jews He replying
puts away all boast in His words, and lowlily and darkly
designs to teach them, that the Son Who knows not sin
would not work ought other than seemed good to God the
Father ; lest saying more nakedly, I know not sin, He should
Chap.
IV.
cap. i. 2.
Ps. lxviii.
11.
LXX.
Prov. ii.
13.
LXX.
Ps. cxix.
37.
Infra xiv.
11.
lb. 6.
38
Christ Lawgiver and Laiu-keeper.
Book I.
cap. i. 2,
Infra x.
33.
1 f3ov\7)-
criv
2 rb Trpd-
crwirov
t)/j.?v iiro-
Kpiverai
" " 7.
Ps.
again stir them up to stone Him. For they straightway boiling
with wrath would have sprung upon Him saying, Not to sin
belongs to God Alone : Thou then being a Man, utter not
the things that beseem God Alone. Which thing they even
did at another time, saying that with reason do they stone Him,
because being a Man He makes Himself God. Obscurely
did the Saviour, in that He was both Man and as under the
law with those who were under the law, say that He kept
the Father's word, ail-but saying, I will never transgress
the Father's Will. For by stepping aside from the Divine
law is sin born, but I know not sin Who am God by Nature.
Therefore I offend not the Father in My teaching. For the
rest let no one find fault with Him Who is by Nature Law-
giver, but because of His Likeness unto us is Law-keeper.
But He says that He knows the Father, not simply as do we,
only the very same thing more simply for that He is God,
but from what Himself is does He declare that He under-
stands the Nature of the Father. But since He knows that
He Who begat Him knows not to endure change, He knows,
it is plain, that Himself is Unchangeable of an Unchangeable
Father. And that which knows not change, how can it be
said to sin, and not rather to stand unswerving in its own
natural endowments ?
Yain then is the accusal of the Jews imagining that the
Son thinks ought beside the Counsel 1 of the Father: for He
keeps, as He says, His word, and by Nature knows not sinning :
for He knows that the Father cannot suffer this, with Whom
He is Consubstantial as Yery Son. But since they meet this
by citing what has been annexed to their objection, From
the womb before the Day-star begat I Thee, come let us unfold
the word of piety as to this also. For not because the
Father says such things to the Son, ought we therefore to
think, that there is in Him an innate word and to conceive
of the Son as other than it. But first of all let us think this with
ourselves that a prophet versed in uttering mysteries in the
Spirit puts on for us the person 2 of the Son, and introduces
. Him hearing of the Father, Thou art My Son, and what follows.
And the form of speech, in that it is constructed after human
£f
Human language weak to express things Divine. 39
&
fashion, will not I presume at all compel us to conceive of two Chap.
words, but referring to our own habits [of speech] the un- CA p. i. 2
avoidable arrangement herein, we shall blame, if we do
rightly, the weakness of our own nature, which has neither
words, nor modes of idea which accurately serve unto the
mysteries that are above us, or that are adequate to express
faultlessly things more Divine : and to the Divine Nature
again we shall attribute the superiority over our mind and
speech, not conceiving of Its relations exactly as they are
spoken of, but as befit It and as It wills. Or if any of
the unholy heretics imagine that we unrightly abuse such
words, and do not admit that the form of speech comes
up to our usage of it, they will rightly hear : Let the Father
be conceived of as also begetting as we do, let Him not
deny the womb and the pangs of birth. For from the womb
begat I Thee, says He to the Son. But perchance, yea
rather of a certainty, they will say that from the likeness to us
the Father's True Begetting of the Son is signified. There-
fore let the other too be piously understood, even if it be
uttered in human guise, and their bitter and unholy diffi-
culty is solved.
And these things were, I suppose, sufficient. But since
we thought that we ought to smite down the difficulties
devised of their stubbornness (as it were some swarm of foes),
with the uprightness of pious dogmas, come let us now bring-
ing them forward in the manner befitting each, raise up against
each its opponent, and with more zealous thoughts 3 let us
arm against them the ever victorious truth. The objec-
tion again, as from them, shall be set forth in order before
the arguments which confute it, inciting the vigilance of the
argument to proceed to more accurate test, and like the rush
of some mountain-torrent, ever bearing down headlong the
good readiness of the readers to desire ever to learn 'the
answer.
3 06/7/UOTe-
pois Qew-
pT)fj.a(rt.
Oppositions or objections, as from the heretics.
„ If there exist not, says he, in God the Father a word essen-
„ tial and conceived, other than the Only-Begotten Son That
40
Book I.
cap. i. 2.
Sameness of nature does
„ is of Him, Who is also called word in imitation of that one,
„ the result will be absurd, and we who deem we think rightly
„ must needs confess, that if the Word is Consubstantial with
„ the Father and the Father with the Word, there is nothing
„ jet to hinder the Father from being and being called word,
„ as Consubstantial with the Word/ 5
:> i
Ezek.
xviii. 20.
Refutation of this.
No argument, O most excellent, will ever constrain us to
think that we ought to believe and call the Father Word, or
even to believe that He could be so, because He is Consub-
stantial with the Word. For in no wise will things that are of
the same essence admit of a mutual interchange, and receive a
sort of mixture, as from one into the other, so that the things
named could be reduced from many into one, or from duality
into unity. For not because our forefather Adam was con-
substantial with the son born of him, will father therefore
advance unto son, son again mount up into father; but
being one with him as far as regards the unity of essential
quality, he will retain what is his own : and he who is of any
father will be conceived of as a son, and again the begetter of
any will clearly be father. But if ye imagine that ye are con-
structing a clever argument hereupon, and that consubstan-
tiality will surely constrain consubstantial to be one with
consubstantial, and will suffer no distinction to prevail, so that
each should exist by itself and in whatever it is, what was it
persuaded the Judge of all not to punish the father for the
son, nor to demand of the son satisfaction for the father ?
For the soul, says he, that sinneth, it shall die. The son shall
not bear the iniquity of the father, neither shall the father bear
the iniquity of the son. But since the sentence of Him Who
judges righteously does not bring down the father, albeit
consubstantial with the son, into the position of sonship, nor
yet does it bring up the son into the condition of fatherhood,
but knoweth each individually, not this progressing into
that, nor that stepping into this ; it is I suppose evident, that
no argument will constrain God the Father, because He is
Consubstantial with the Word, to change into being the Word.
not destroy individuality.
41
For He abideth wholly in Himself, that is Father, even Chap.
though He Who is begotten of Him be conceived to be and CAP . i, 2.
be Word and therefore Son, that things Divine may not
appear in worse state than ours are.
Another in equal guise with the objection, by the method of
reductio ad absurdum.
The Son, as having no difference from His Father, but
being His most exact Likeness and the express Image of His Heb - *• 3 -
Perso?i, is found saying to His disciples, He that hath seen Me I nfra X1V -
hath seen the Father. But if He being thus, is Consubstan-
tial with the Father, and things consubstantial admit of utter
confusion with one another, there will be nothing it seems to
hinder the Son from being conceived of as Father, in that He
is Consubstantial with the Father, and capable of passing over
into this, nought hindering it, if consubstantiality suffice unto
this kind of change or transposition. Let the Son then be
conceived of as Father, and let Him say, as now being so, to
the real Father, From the womb before the Hay-star begat Ps - cx - 3.
I Thee ; and let Him assume to Himself every word in short
that belongs to the Father. When this at length has taken
place, every thing is now thrown into confusion, and That
Which ever so existeth, I mean the Holy and Consubstantial
Trinity will be reduced to Unity, if That which rightly and
separately belongs to Each vanishes on account of the Con-
substantiality, and the sameness of nature overthrows the
distinction of Persons. But this is absurd. Hence the
Father will not be the Word, because Consubstantial with the
Word, but will abide unchanged, being What He is, even
though He have Co-nature or Consubstantiality with His Own
Word. And their objection has been proved to be nought.
Another. If every word be the word of some one, pour-
ing it forth from the tongue, that is, or belching it forth and
bringing it up from the heart ; and the Father be Word,
because He is Consubstantial with the Word : He will be His
own word, or rather no one's, or will even have no existence
at all (for how will there be word, when he whose word it is,
is not ?). But this is absurd : for never will the Divine and
Untaint Nature be receptive of non-being, nor will the Father
42 Properties of the Father and the Son common,
ft m
15
Book I. everpass into the Word, even thoughHe be Consubstantial with
cap i 2 ♦
* the Word, but will remain Father, Whose Word also the Son is .
Another. If the Divine Nature be believed non-recipient
of all turn and change as regards Essence, how will the
Father, leaving His own position, pass into being the Word ?
For He will be recipient of change, suffering it as of ne-
cessity, and will not be the same, as not keeping what He
was from the beginning. But if this be absurd (for to change
is wholly foreign from the Divine Nature), the Father will
not have the change into the Word, but will be Father ever,
having immutability and unchange as God.
Another as of the same, at length.
The Only-Begotten Word and Son of God, shewing that He
Infra xvi. is Very God of Very God the Father says, All things that the
Father hath are Mine. But though the Son is Heir of all
the properties that are in the Father of Nature, as being of
Him by Nature, yet He will never have that of being Father
(for this too is one thing that belongs to the Father) ; but the
Son will remain bereft of nought that is inherent in the
Father, though He be not deemed of as Father, but having
in Himself perfectly all the properties and endowments of
the Father's Essence. Applying this very same method of
reasoning to the Person of the Father also, we say that He has
all the properties of the Son by Nature, yet not the power
of passing into sonship and into being Word, but that as un-
turning by Nature He remains what He is, that in addition
to being God the Father, He may be also without change,
having Unchanged in Himself the Word That appeared
from Him, the Son.
Another. God the Lawgiver found fault with certain by
the holy Prophets saying, They have put no difference be-
tween the holy and profane. For great indeed is the differ-
ence or contrariety of manners which is seen between them
by those who will discern. But if it be admissible to
commingle the nature of things consubstantial one with
another, and things that are in separate and individual per-
sons can run off to whatever they please of congenerate
or connatural ; — what is there to separate the profane from
Ezek.
xxii. 26
except only being Father and Son.
43
the holy, if the distinction of separate being or of who one Chap.
is, is never seen, but one exists in another because of same- CAP . j'. 2.
ness of essence ? Be then (the knowledge in regard to each
being hence indifferent), all jumbled up together, and let the
traitor Judas be Peter or Paul, because consubstantial
with Peter and Paul ; be Peter again or Paul, Judas, because
consubstantial with him. But so to think is most unrea-
soning ; and the being of the same substance will by no
means take away the difference of things congenerate or
connatural from one another. Our weakness then will
not so set itself to contend with the Divine Essence, as to
compel God the Father to be called and be the Word, because
He is Consubstantial with the Word. For He abides ever
Father, in no wise able to lose the distinction of what He
is in regard to this, nor yielding to sameness of Essence that
He should possess nothing distinctively. And He will no
way wrong the Son by this, but rather will shew Him as His
own, and possessing from Him by Nature the TJnturning
and Unchangeableness of Him That begat Him, both by His
possessing properly and alone Sonship and not being changed
into the Father, even as neither does He into Son.
Opposition, or another objection as on the part of the heretics.
„ Not reasonably, say they, do ye blame as not thinking
„ rightly those who say that the Word innate in God the
„ Father is other than the Son, although ye hear Him clearly
„ say in the Gospel narrative, I know Him and keep His word. Infra viii.
„ But if, as Himself affirmed, He keeps the Father's word, other '
„ in all respects, I suppose, and of necessity will he be than
„ him ; since needs must the distinction of being other exist
„ between him who keeps and that which is kept."
Different solutions in order shewing clearly that the Son is the
Word of God the Father.
If the Only-Begotten Son of God the Father is not Him-
self His Word, but some other than He, which thev call con- „ ,
ceived, exists in God, let those who put forth this contrary arrajos,
opinion tell us whether the word which is the conception of real^s-
their own ignorance be hypostatic 4 or no. For if they say j^nce*"
44 Between the Father and the Son nothing intervenes.
Book I. that it exists of itself conceived of as in separate being, they
' will surely confess that there are two sons : but if they say that
it has no existence, then, since nothing" any longer comes
between and severs the Son, how will He be third from
the Father and not rather next Him, as Son with Father ?
Another by the same considerations. The opponents
define that there is in God the Father a word, the conceived,
by means of which, according to their most unlovely imagi-
nation, the Son is taught the counsel of the Father. But
how great folly their dogma hereupon has, we must see.
"We must consider the argument about this matter thus.
The name father, has of necessity no mean in relation to
the son. For what will be the mean of father as regards
the son, or again of son as regards the father ? But if, ac-
cording to their unlearning, there severs the Son from the
Father an intervening will and a conceived word, which
they say is interpretative thereof, no longer will the Father
be conceived of as altogether father nor yet the Son as son,
if we conceive that the will of God and the word that inter-
prets it, exist in their own hypostases. But if we grant that
these are without hypostasis, then the Son is in God the
Father without any thing mediate and next to Him ; where
then will the conceived word retire, or what place will the
will have, conceived of as other than the Son ?
Another by the reductio ad absurdum. We believe that
the Holy and Adorable Trinity is Consubstantial, even if the
madness of the heretics will it not. But I think that there
ought to be admitted with regard to things consubstantial, a
likeness also with one another in all things, in regard to natural
properties. If then there be, according to the uncounsel of
some, in God the Father some conceived word other than the
Son, the Son too will surely have a conceived word in Himself,
Heb. i. 3. as being His Likeness and the unchangeable Express Image
of His Person, as it is written : the Holy Ghost will have one
equally with Him, according to the equal analogy of concep-
tions. The Trinity then has come to be in double, and the
Divine Nature is shewn to be compound. But this is absurd.
But in simple essences, there is nothing whatever save them-
The article limits to a strict sense.
45
selves. Nothing then will hinder the Holy and Consubstan-
tial Trinity from being closely connected, nought intervening.
Another at length. When Divine Scripture puts forth nouns
with the article prefixed, then it means some one thing which
alone is properly and truly that which it is said to be ; but
when it does not prefix the article, it makes a more general de-
claration of every thing that is so called, as for example (for our
discourse shall attain clear demonstration) many are called
gods, but when God is spoken of with the article it signifies
Him Who alone and properly is so ; more simply and without
the article, one perchance of those called hereto by grace.
And again there are many men. But when the Saviour
says with the article, The son of man, He signifies Himself
as one picked out of ten thousand. Since then names have
this character in Divine Scripture, how ought we to under-
stand, In the beginning was the Word ? For if every word
of God is hereby meant as being in the beginning, let them
shew it, and it is we who are the triflers. But if the Evan-
gelist prefixing the article, signifies One and that is so pro-
perly, crying, In the beginning was the Word, why strive they
in vain, bringing in another besides, only that they may
expel the Son from the Essence of the Father ? But
we ought, considering the absurdity herein, to refuse the
uncounsel of those who think otherwise.
Another, shewing that not after the conceived word, as they say, is
the Son formed, but He is the Likeness of the Father Himself.
If the Only-Begotten Son of God is and is called, accord-
ing to them, therefore Word, because, receiving the conceived
word of the Father, He is as it were formed thereafter, why
is He not found to say to His Disciples, I and the word of the
Father are one, He that hath seen Me hath seen the word of the
Father ? But since overstepping all things, He likens Himself
Alone to the Father Alone, none intermediate coming forward
to the Likeness, the Son will be conceived of as likening Him-
self to Him Who begat Him, and to none other than Him.
Opposition, as from the opponents.
„ We find, they say, the Son to be other than the con-
Chap.
IV.
cap. i. 2.
46
The Jews never heard
Book l. }) ceived word of God, giving heed not to our own thoughts
* „ thereon, but to considerations from the Divine Scrip-
„ ture. For what shall we say when we hear the Son say-
Infra xii. }) ing to the Father, Glorify Thy Son, the Father again
„ answering and saying, I have both glorifiedj, and will glorify
„ again? Shall we not altogether acknowledge that the Father
„ replies to the Son in a word ? How then is not he through
,, whom the Father answers the Son other than He ?"
4 +'
Jer. xxii.
10.
5 fiov\r]-
criv, will
or coun-
sel.
Infra xii.
30.
Different solutions to this in order.
Worthy of utter marvel, yea rather of mourning too, are
the unholy heretics, and moreover that one should say over
them that which is spoken in the Prophets : Weep ye not for
the dead, neither bemoan him, but weep sore for him that
thinketh and sayeth such things respecting the Only Begot-
ten. For what more wretched than such, if they fancied that
this was actually and truly the voice of the Father, which
not only the Saviour heard, but also this crowd of the Jews
which stood around, yea rather the choir of the holy disciples ?
For they should rather have imagined God-befitting ex-
cellencies, and not have attempted to submit things above us
to the laws that guide our affairs. For upon the bodily hear-
ing strikes a bodily voice, and noise which through the lips is
emitted into the air, or contrived by any other instrument.
But the Will of the Father, in ineffable voice gently and as it
were in the mind revolved, the Son Alone knoweth Who is
in Him by Nature as His Wisdom. But to suppose that
God uses a voice consisting in sound is wholly incredible, if
we would retain to the Nature That is above all things Its
superiority to the creation. Besides, our Lord Jesus Christ
Himself says that this was not the voice of God the Father,
and moreover shews that He needs no interpretation from
another to be able to learn the Father's will 5 saying, This voice
came not because of Me, but for your sokes. He should ra-
ther have said, my good friends, if ye are right in holding
such opinions regarding Him, Ye have heard with Me the
voice of the Father ; but now, turning His declaration right
round to the exact contrary, He avers that He had no need
the Father's Voice.
47
of the voice, but asserts that it came rather for their sakes, not
that it was uttered by the Father, but came and that for
their sakes. And if God the Father works all things through
Him, through Him altogether was this also, yea rather He was
Himself the voice, not to Himself interpreting the disposition
of the Father (for He knew it as Son), but to the hearing of
the by-standers, that they might believe.
Another. If they say that the Son needs some innate word,
that thereby He may be taught the Will of God the Father,
what will become of Paul who says, Christ the Power of God
and the Wisdom of God ? For how is the Son the Wisdom of
the Father, if lacking in wisdom He receive perfection from
another, through learning what forsooth He knows not ? or
how must one not needs say, that the wisdom which is in the
Father is not perfect ? and if the Son be the Wisdom of the
Father, how can His Will 6 be conceived of as other than He ?
We come then to say that the Will 6 of God the Father is not
perfected in wisdom. But great is the impiety of this, and
full of blasphemy the statement. Not therefore as partaker
of instruction from another does the Son know what be-
longs to His own Father, but as Himself the Word and
the Wisdom and the Will 6 , does He search all tilings,
yea, the deep things of God, as it is written concerning the
Spirit too.
Another. As the Likeness and the exact express Image
of the Father do the Divine Scriptures introduce to us the
Son : and the Saviour Himself saith, He that hath seen Me hath
seen the Father. But if with that likeness to Him, He knows
not of Himself what is in Him, but needs so to speak exposi-
tions from another in order to learn it, it is time to think that
the Father Himself is in the same case, if He is in the Like-
ness of the Son, and He will Himself too.need one to unfold
to Him what lies hid in His Offspring. And thus in addition
to the absurdities that result from hence, the Divine Nature
becomes also a recipient of ignorance. But since it is im-
pious thus to think, we must betake ourselves to more fitting
thoughts : for this clearly is what is profitable and helpful.
Another. The Spirit, says the blessed Paul, sea.rcheth
Chap.
IV.
cap. i. 2.
1 Cor. i.
24.
6 PoiKri-
(TIS
lb. ii. 10.
Infra xiv.
9.
1 Cor. ii.
10.
-$
1
48
jPAe Son knows Perfectly
Book I.
cap. i. 2
1 Cor. ii.
11.
all things, yea the deep things of God; and he adds, For what
man Jcnoweth the things of a man, save the spirit of man
which is in him ? even so the things of God Jcnoweth no man
but the Spirit of God That is in Him. Since then the Holy
Spirit Which accurately discerneth all things, is Spirit not
only of the Father, but of the Son too, how can He having
within Him by Nature the Spirit Which knoweth all things be
yet ignorant of ought that is in the Father? Superfluous
then in truth does it plainly appear to imagine that the
7 9i\i\ffiv Son learns of another the Will 7 of the Father ; and utterly
will vanish the need of a word to mediate in vain, according
to their ill-instructedness. For the Son knows all things
of Himself.
Another, by the method of reductio ad absurdum. They
who accuse the Essence of the Only -Begotten, saying that He
8 eixnixa knew not the Will 8 of the Father, but made use of in order to
learn, another teacher, the word invented by them, which they
call conceived, let them tell us, if they think that their own
opinion hereupon ought to prevail, whether they will say that
the conceived word is by nature equal to the Son (for let it be
supposed to have a separate existence of itself) or not equal,
but inferior perchance or even superior. If then they suppose
it inferior, they will commit impiety against the Father Himself
also : for there will be of a surety in Him what is worse than
He, and other than He, the conceived word. But if they do
not say worse, but shall allot to it a superiority to the Son,
the charge against the Son will operate two-fold against the
Father. For first of all He will be found to have begotten
what is in worse condition than Himself. Then moreover
He too will have the conceived word superior to Him, if the
Father is Consubstantial with the Son who according to them
has got an inferior position. But it is likely I suppose that
the opponents will start back from the blasphemy that re-
sults from either alternative : and will say that the conceived
word of the Father is equal to the Son as regards essence.
The question then is at an end. For how will the one teach
the other, as one who knows one who does not know, if both
are equal by nature ? The argument of these people being
His Father.
49
then on all sides weak, it will be superfluous to imagine that the Chap.
Son has any mean, and not rather to believe that He is in CAP . j' 2.
God the Father, Grod the Word Who was in the beginning. Supra U.
Another. The blessed Paul says that in the Son are hid Col. ii. 3,
the treasures of all wisdom and all knowledge. But if he is
true in saying such things, how yet shall we suppose that
He needed teaching from another, or in whom shall we any
more seek perfectness in knowledge, if He Who has it all is
made wise by another ? how is he Wisdom who is made
wise ? But since we must needs give heed not to their words,
but to those through the Spirit, and the Son hath, as Paul
saith, in Himself the treasures of wisdom and of all knowledge,
not from any one else will He know the things whereby
He is wisdom, but being in the Father He knows all that
is the Father's, as His Wisdom.
vol. 1.
CHAPTER V.
Mi
That the Son is by Nature Creator with the Father, as being of His
Essence, and not taken to Him as a minister.
3 All things were made by Him, and without Him was not
anything made.
The blessed Evangelist, having overthrown the intricate
objections of the unholy heretics, and having completed his
subtil and most exact utterance respecting the Only-Begot-
ten, comes to another snare of the devil compounded of
the ancient deceit, and putting forth to us the sting of the
polytheic error, which has wounded and cast down many, and
widening the way of perdition, and throwing open the
broad and spacious gate of death, heaped up souls of men in
herds unto hell and set rich food as it were before the devil
and brought before him choice meat. For since the children
of the Greeks applying themselves to the wisdom of the
world, and having plenteously in their mind the spirit of the
ruler of this world, were carried away unto polytheic error,
and perverted the beauty of the truth and, like to those who
walk in mist and darkness, went down to the pit of their own
ignorance, serving lifeless idols, and saying to a stock, Thou
art my father, and to a stone, Thou hast brought me forth :
others again transgressing akin to them, devising nevertheless
Rom.i.25. a more polished error, deemed that they ought to worship the
creature more than the Creator, and lavished the glory that be-
fitted the Divine Nature Alone on the elements that were made
by It, of necessity does the Divine introduce to us the Only-
Begotten as Maker and Creator by Nature, saying that all
things were made by Him and that without Him nothing passed
into being, that he might close for the future the entrance
for their deceits, and might shew to them that know Him
Cf Prov
vii. 26.
Hab. i
16.
LXX.
Jer.ii.27.
God the Son external to all things.
51
not the Creator of all things, and by the very words wherein Chap. v.
he says that the creation was made, might clearly teach that
other than it is He Who called it into being, and by His In-
effable Power brought things that are from not being unto
birth. For thus at length was it possible by the beauty Wisdom
of the creatures proportionally to see the Maker, and to re-
cognize Him Who is in truth God, through Whom all things
have been already made, and made are preserved. Against
the false-worship then of the Greeks do I deem that he
thus well arrayed the Gospel word, and for this cause do we
believe that the Only-Begotten was introduced by the voice
of the saint as Maker and Creator.
But since it is meet to consider the crooked inventions of
the heretics, I think that we ought looking to their ways too
to say again a little.
All things, says he, were made by Him, and without Him was
not anything made.
This God-befitting dignity too does he put about the
Son, on all sides shewing that He is Consubstantial with
God Who begat Him and saying that all things that belong
to Him by Nature are in His Offspring : that He may be
conceived of as truly God of God, not (as we) having the ap-
pellation adventitious and accruing to us by grace alone,
according to the words, I have said, Ye are gods and all q/*Pa.lxxxii.
you are children of the most High. For if all things were
made by Him, He will be Other than they all. For in this,
All things, there is nothing which is not seen among all things.
As the blessed Paul too is found to have understood the all
things : for when in one of his Epistles he was discoursing of
our Saviour and said that all things were put in subjection Heb. ii. 8.
under His feet, excellently does he subjoin, For in that he saith
all, he left nothing that is not put under Him. Therefore since
we believe that all things were made by the Son, we will not
think that He is one of all, but will conclude that He is
external to all, and severing Him from the nature and kin of
things originate, will at length confess that He is none else
save God of God by Nature. For what will intervene between
e 2
52 The Father and Son co-work, not as separate.
Book I.
cap. i. 3.
Infra v.
17.
God and the creature ? I do not mean in regard of essence,
for much intervenes, but only in regard to the position of
anything that is, in conception. Or what other position will the
Son have, Who surpasses the nature of things made, yea rather
is Himself the Maker ? For all things were made by Him, as
by the Power, as by the Wisdom of God the Father, not
hidden in the Nature of Him Who begat Him, as in man is
for instance his innate wisdom and power, but existing se-
parately and by Himself, yet proceeding according to the
ineffable mode of Generation from the Father, that the Wis-
dom and Power of the Father may be conceived of as truly-
existing Son.
But though the blessed Evangelist says that all things were
made through Him, the saying will not I deem at all minister
damage to the words concerning Him. For not because it is
said that the things that are were made through Him, will the
Son be introduced as an underworker, or a minister of others'
wills, so that He should be no longer conceived of as being
by Nature Creator, nor will He be one given the power of
Creation by some other, but rather being Himself Alone the
Strength of God the Father, as Son, as Only-Begotten, He
works all things, the Father and the Holy Ghost co-working
and co -with Him : for all things are from the Father through
the Son in the Holy Ghost. And we conceive of the Father as
co-with the Son, not as though He were powerless to work
ought of things that are, but as being wholly in Him, by reason
of unchangeableness of Essence, and His entire kin and the
absence of any medium towards His Natural Procession from
Him. As though one were to say that to the sweet scent of a
flower, the flower itself was co-present for the operation
of the sweet scent, since it proceeds from it naturally.
But the force of the example is slight and the Nature That
is above all will overpass this too, receiving of it little- im-
presses of ideas. Since how shall we understand, My
Father worketh hitherto and I work ? For not separately
and by Himself does the Son say that God the Father
works ought regarding things that are, and that Himself
again likewise works apart from the Father, the Essence
The Persons of the Holy Trinity not severed One from Another. 53
10.
Whence He is after some sort resting : for so the Creator Chap. v.
would be two and not One, if Either work apart and sepa-
rately. Moreover the Father will be recipient of the power
of not having the Son ever in Him, and the Son likewise will
be seen to not have the Father ever in Him, if it were possible
that Either should work apart and separately with regard
to things that are, as we said before, and the Son will
not be true, when He says, I am in the Father and the Father Infra xiv.
in Me. For it is not, I suppose, merely after likeness of Es-
sence, that we see the Son in the Father as Express Image, or
again the Father in the Son as Archetype ; but we hold that
the Son beams forth by Generation from the Essence of the
Father, and is and subsists in It and of It in distinct Being,
God the Word : and that the Father again is in the Son, as
in Oonsubstantial Offspring, Connaturally, yet severally, ac-
cording to simply the difference of being, and being conceived
of as that which He is. For the Father remains that which
He is, even though He be Connaturally in the Son,
as we say that the Sun is in its brightness. And 'the Son
again will be conceived of, as not other than He is, even if
He be Connaturally in the Father, as in the sun its
brightness. For thus, the Father being conceived of and
being in truth Father, the Son again being and conceived
of as Son, the Holy Ghost having His place with them, the
number of the Holy Trinity mounts to One and the Same
Godhead.
For how will God be at all conceived of as One, if Each of
the Persons mentioned withdraw into a complete individu-
ality, and, while wholly removed from Connature and Essen-
tial participation with the Other, be called God ? Therefore let
us conceive of Father, Son and Spirit, according to the mode
of individual being, not mixing up the difference of the Persons
or names in regard to That Which Each IS : but while we
reserve severally to each the being and being called what He
IS, and thus believe, referring them still of Nature to One
Godhead, and refusing to hold a complete severance, because
the Son is called the Word and Wisdom and Brightness and
Express Image and Might of the Father. For He is Word and
o
54
Heretics take only ivhat seems on their side.
I- fc
Book I. Wisdom, "by reason of these being, immediately and without
cap. i. 3» • . . .
any intervention, of the mind and in the mind, and because of
the reciprocal interpassing into one another so to say of both.
For the mind is seen in word and wisdom, and word in its
turn in the mind, and there is nought that intervenes, or severs
the one from the other. He is called Power again, as being a
quality inherent without any interval in those who have it,
and that can nowise be severed from them in the manner of
an accident, apart from the destruction of the subject : Express
Image again, as being even connate, and unable to be severed
from the essence of which it is the express image.
Hence since Either is naturally and of necessity in Other,
when the Father works the Son will work, as being His Na-
tural and Essential and Hypostatic Power. Likewise when
the Son works, the Father too works, as the Source, of the
Creating Word, Naturally In-existent in His Own Offspring,
even as the fire too in the heat that proceeds from it.
It is clear then, that vainly has been iterated the accusa-
tion of the opponents against the Only-Begotten, who intro-
duce Him to us as creator by having learnt, yea rather as minis-
ter too ; because of the Blessed Evangelist saying, All things
weremade through Him andwithoutHim was not anything'made.
Much do I marvel at the unholy heretics : for whatever seems
any way to undo the Dignity of the Only-Begotten and to shew
Him second to Him Who begat Him, according to their own
view, this they hunt with much zeal, and from all sides
bring to it the drugs of their own stubbornness ; whatever
again are healthfully and rightly said and bring the Son up
to the Glory of the Father, these things they bury most
surely in deep silence, as having one sole aim, to in vain
revile Him Who is glorified of all the creation. For when
they hear that All things were made through Him, they hotly
bring on Him the name of service, dreaming that the Son is
bond instead of free, and worshipper rather than Lord.
But when they learn that without Him was not anything
made, they do not mount up to think ought great and mar-
vellous of Him. For since it is not in God the Father to create
otherwise than by His own Offspring, Which is His Wisdom
God the Son created man Equally with the Father. 55
and Power, the Evangelist says that nought at all was made ^" p AP j" J'
without Him. For therefore is the Only-Begotten the Glory
of God the Father (for He is glorified as Creator through the
Son) ; for He worketh all things and bringeth into being
things that are not.
And well will one conceive of the words, without Him was
not anything made, if he consider with himself what was said
at the creation of man. For Let us make man, says he, Gen. i. 26.
in Our image after Our likeness. For here specially one
can behold in the Son of a truth nought that is lowly,
as in a minister according to their phrase. For God the
Father does not command the Word, Make man, but as Co-
with Him by Nature and His inseparably so to say In- exist-
ing Co-worker, He made Him also Partaker of His Counsel
respecting man, not anticipating the knowledge that is in
the Son in regard to any conception, but as Mind in-
separably and apart from time manifested in the in-imaged
and in-existing Word.
Let God-befitting contemplations again be above the
reach of the example. Yet we say that He co-works
with the Son, not conceiving as of two severally, lest
there be conceived to be two gods, nor yet as though
both together were one, in order that neither the Son be
compressed into Father, nor again the Father into Son, but
rather in such sort as if one allowed to be co-existent in the
brightness from light the light whence it flashed forth : for
in such examples the generator seems to be separated in idea
from the generated and that which springs forth from it in-
divisibly ; yet are both one and the same by nature, and the one
in no wise separate from the other. But above this too will
God again be, inasmuch as He is both Super- substantial and
has nothing wholly like Him in things originate, that it should
be taken as a image of the Holy Trinity, without any differ-
ence, in exactness of doctrine. But if they deem that the
word, through Whom, said of the Son, can bring down His
Essence from Equality and Natural likeness to the Father, so
as to be minister rather than Creator, let those insane consider
and come forward and make answer, what we are to conceive of
«■
56
Through does not imply inferiority.
Book I. the Father Himself also, and Whom we are to suppose Him too
to be, seeing that He clearly receives the words through Whom
lCor. i.9. in the Divine Scripture : for God, says he, is faithful, through
Whom ye were called unto the fellowship of His Son, and
Ep"'/ l -P au l an Apostle of Jesus Christ through the will of God : and
Gal. iv. 7. again Paul writeth to some, Wherefore thou art no more a
servant but a son ; and if a son, then an heir through God a .
All these then have reference to the Person of God the
Father, and no one I suppose will rush to that extreme of
madness (except perchance he hold with the above mentioned),
as to say that the name and fact of service, is reasonably
predicated of the very glory of the Father, because the word
through Whom is applied to Him too. For the Divine
Scripture is sometimes indifferent in regard to its words,
in no wise wronging the subject thereby, but applying to the
things signified in a less proper sense both the words them-
selves and those whereby it deems that they are well ex-
Prov.xxv. pi ame d # B u t it is well to say of those, that The glory of the
LXX. Lord veileth speech. For little in truth is all might of words
unto the exact exposition of the Ineffable and God-befitting
glory. Wherefore one must not be offended at the meanness
of the things uttered, but must rather yield supremacy, and
might in tongue, and keenness of every mind, to the Divine
and unutterable Nature, for thus shall we be and not in small
degree pious.
a S. Cyril with the uncial MSS. of God through Christ.
ABC. has through God in the place of
CHAPTER VI.
That the Sen is by Nature Life and therefore not originate, but of
the Essence of God the Father.
4 a That which was made, in it urns Life.
Yet doth the Blessed Evangelist make to us his discourse
concerning God the Word, and he seemeth to me profitably
to go through all that pertains to Him by Nature, that he
may both put to shame the outrages of the heretics, and may
fortify those who would fain excel in right faith, with reason-
ings thereunto tending, not providing from words of worldly
wisdom unpersuasion, but in demonstration of the Spirit lCor.ii.4.
marvelling at the beauty of the truth.
What he would then teach through the words before us, is
this. He shewed us just now that the Son is by Nature Maker
and Creator, saying that all things were made by Him and
that without Him not so much as one thing was called into
being. But since on the creation He bestows not only to
be called into being, but also holds it together when made
through Himself, immingling in some way Himself with
those who have not by their own nature eternity of being,
and becoming life to those that are, that having become
they may abide, and that each may be preserved according
to its own limit of nature; — needs does he say, That which was
made, in it was life. Not only, says he, were all things made
by Him, but also whatever vms made, in it was the Life, that
is, the Only-Begotten Word of God, the Beginning and Sub-
sistence of all things both visible and invisible, heavenly and
earthly and infernal. For Himself being the by-Nature
Life, bestows manifoldly on things that are, being and life and Acts xvii.
motion, not in any way of partition and change passing into
each one of things that are by nature distinct : but their
a S. Cyril punctuates thus, with, many
of the Fathers and with the uncial MSS.
CDL.
58
Ood the Son in all as Life.
ii 3i
i Hi
-i f'
■1*
Book I. nature, viewed by itself, is variously fashioned by the in-
effable Power and Wisdom of the Creator, while One is the
Life of all passing into each, in such sort as befits it, and
it is able to partake thereof. But smce that which is
brought from not being into being must needs also decay,
and that which has beginning surely hasteth unto its
end (for to the Divine and All- superior Nature Alone
beseemeth the being preceded by no beginning and being
free from ending) : the Creator wisely deviseth for the weak-
ness that is in things made, and contriveth for them by His
skill an eternity. For the perpetual succession unto each
of its like, and the natural progression of things connatural
or kin unto one another looking ever towards onward course,
make the creation ever-visible and ever-co-enduring with
God its Maker. And this (contrivance) is that every one of
# things that are, soweth seed in itself after its kind and after
its likeness, according to the unspeakable sentence of its
Creator. In all then was the Life ; for this is our subject.
But, excellent sir, may one with reason say to the heretic
warring against the truth, what will you say to this too, when
you hear him who bears within him the Spirit say, that in
all things that were made was the Life, that is, the Word That
is in the beginning ? Will you dare to say now too, that the
Son is not of the Essence of God the Father, that He may
be deemed of as originate and created ? How then will one
not cry out against thine unlearning, thou, and that with
justice ? For if in things that were made was the Word, as
Life by Nature, immingling Himself by participation with
things that are, He is then Other than those wherein He
is believed to be. But He being by Nature Other than
what the creation is, how will He not be the God over all ?
But if you remain shameless, and cease not to imagine that
originate is the Son Who is in things made, as Life : — first
of all He will be conceived of as being somewhat in Himself,
then besides. He will Himself be partaker of Himself b , and
b S. Cyril means to say that first, He of Him as their source of Life, He must
would have His own actual Being : and needs partake of Himself as source of
that over and above this, if He were ori- Life to Himself,
ginate, since all things originate partake
The Son quickens as God.
59
Life, if being in things made, He be conceived to be Himself c "ap.
too one of them. But the fighter against God sees surely cap. i. 4.
himself too, how great the absurdity of thinking thus. There-
fore if the Word Who quickens them is by participation in
things originate, He will not be Himself too among the par-
ticipators, but other than they. And if so, not originate, but
in them as by Nature Life.
This again we shall see by the subjoined considerations.
Thoughts or arguments.
If the Son be not of the Essence of God the Father, but from
without He have subordinated Him according to them, He is
originate and made. How then does He quicken all things,
Who is among things made ? Or what distinction shall we
find any longer in the Divine Nature ? or how does the most
wise Paul say, as something admirable of Him That is by
Nature God, Who quickeneth all things ? For if the Son being 1 Tim. vi.
originate, quickeneth all things, the creation quickeneth itself, '
in no wise needing thereto God its Maker. There is then no-
thing in God more than in the creation ; For it inworketh not
less than God can do. But this is absurd. Not originate then
is the Son, but God and therefore by Nature Life also.
Another. The Psalmist marvelleth exceedingly and that
with reason at the Divine Nature, and in particular attri-
buteth to It a most fair dignity saying, For with Thee is the Ps.xxxvi.
Fountain of life. But if the Father have set the Son below '
Him, and have Him not of His own Nature, and He even being
so, quickens things originate and is by Nature Life as quicken-
ing, why vainly strives the Psalmist saying that the fountain of
life is with God Alone ? For the nature of things originate
also is recipient of this, if the Son, albeit not of the Divine
Essence according to the uncounsel of some, quickens. But
this is absurd. Therefore Life by Nature is the Son, as God
of God, and Life of Life.
Another. If the Son being by Nature Life be originate
and created, as not having His Being of the Essence of God
the Father, according to their fantasy, the nature of things
originate will be recipient of being and being called life, and
60
God the Son God, because
Book. I,
cap. i. 4,
•m.
m
m
M
m
I
all things will be life in potential, even if they have
not yet the exercise of the thing itself. For that which
has the natural power of being ought, will surely be so
I ween, even if it be not so as yet ; for it has the
power inherent in its nature. When then the being life
is common to the creature, the special and alone prerogative
Infra xiv. f nonej ^fay vainly does the Son vaunt of Himself, I am the
Life ? for He should, I suppose, have rather said, I am along
with you the life. This would I suppose have been truer,
if being indeed originate He is Life too. But since He
puts about Himself Alone as His special good the being
Life, it is at length clear that He classes Himself, not with
things originate, but with the Divine Essence of the Father,
whereto the being Life also pertains.
Another. That which is participate of life is not in its own
right life, for it is clearly in it as other than itself. If then
the Son is by participation in things originate as Life, He
will be other than the things that are participate of Him and
lack life. Therefore not originate is He, nor seeking to be
quickened by another. He is therefore God as quickening ;
but if so, He will be confessedly of the Essence of the Father,
if we worship One God, and serve none other than Him
Who is.
Another. Accurately testing the nature of things that
are, we see God and the creation and nought else besides.
For whatever falleth short of being God by Nature, that is
surely originate; and whatever escapeth the catalogue of
creation, will surely be within the limits of Deity. Since
then we have well established this, let them tell us who
thrust forth the Son from the Essence of God the Father,
how He can quicken as Life, seeing that the Divine Nature
has this as its own property, and yields it to none else.
But if being originate He can be Life also, the grace of the
excellence will surely overtake all things that are originate,
and all will be by nature life. What need will they have
therefore of participation of the Son, or what more will they
gain hence ? for they too possess the being by nature life.
But this is not true, but they partake of necessity as need-
He gives Life.
61
ing life, of the Son. Alone then is the Only-Begotten by Chap.
Nature Life, and therefore will He not be reckoned among C ap. il 4.
things originate, but will mount up unto the Nature of Him
Who begat Him : for Life by Nature is the Father too.
Another. The Son being by Nature Life, is either Other
than the creation, I mean by nature, or con -natural with it.
If then He be connatural and consubstantial, how will He
not lie in saying, I am the Bread of Life Which cometh down Infra vi.
from Heaven and giveth life unto the world ? for the creation '
hath from its own the being life, but life is imparticipate of
life, that it may shew itself life. But if He is not con-
natural, He will also escape being originate, withdrawing
from the creation together with Himself His own proper
good also. For the creation will not be by nature Life,
but rather lacking and participate of life.
Another. If the Son being by Nature Life is connatural
with things made, by reason of not being of the Essence of
Glod the Father, according to their speech, wherefore does
the blessed Psalmist say that the heavens shall perish, and Ps.cii.26,
shall wax old like a garment : but to Him did he attribute
His own proper prerogative, crying aloud, But Thou art the lb. 27.
Same and, Thy years shall have no end ? For either He
will perish and fail along with us, as connatural, and will no
longer be conceived of as Life, or our natural connection
with Him will draw up us too to be ever the same and to
unfailing number of years. But verily He shall be ever the
same, and we shall fail : He is therefore not originate as we ;
but since He is of the Life by Nature He will also quicken
as Life the things that lack life.
Another. If nought is participate of itself, but the creation
partakes of the Son as Life ; He is not the creation, nor yet
is the creation Life, which the Son is.
Another. If to quicken is one thing, to be quickened
another, as action and passion, and the Son quickens, the
creation is quickened : therefore not the same is Son and
creation, since neither is the in worker with the inwrought.
CHAPTER VII.
:&
That the Son is by Nature Light and therefore not originate, but of
the Essence of God the Father, as Very Light from Very Light.
And the Life was the light of men.
In these words too does the blessed Evangelist shew us
that the Son is by Nature God and Essentially Heir of the
good things of Him Who begat Him. For having taught
before that being by Nature Life, He was in all things that
were made by Him, holding them together and quickening
them and granting them of His unutterable Power to pass
from not being into being, and preserving them when made,
he advances to another train of ideas, from all sides minded
to lead us by the hand unto the apprehension of the truth,
as was right. Therefore in things made was the Word, as Life.
But since the rational living creature among them on earth
recipient both of mind and knowledge and participant of the
wisdom that is from God, is man, needs does the Spirit-
bearer shew us clearly the Word as Bestower of the wisdom
that is in man, that God the Father may be conceived of
being all things in all through the Son ; — life in them that
lack life, light again and life in them that lack life and
light. And therefore he says, And the Life was the light
of men, that is, God the Word Who quickeneth all things, the
Life in all that are, both enlighteneth the rational creature,
and lavisheth understanding upon those who are recipient of
understanding : that so that may be kept and have full force
l Cor. iv. that is said to the creature, for what hast thou that thou didst
4 ' not receive ? For nought of wealth from itself hath the ori-
ginate and created nature, but whatever it is seen to
possess, this is surely of God, Who bestoweth both being, and
God the Son, Who giveth Light, God.
63
Cf. S. Luke
xxi. 15.
how one ought to be. And well was the was put of the life, that c«-ap.
it might signify in every way the eternal Being of the Word, CAP . i/4,
and might cut off the triflings of those void of understanding,
who introduce to us the Son, of the things that are not, which
manifestly warreth against the whole of Divine Scripture.
In regard then of the Eternity of the Word with the Fa-
ther ; — having already sufficiently gone through it both in the
present Book, and in that called the Thesaurus, we deem
that we may be silent. But what the mind of the words
before us introduces, this with all readiness examining to
the extent of our power, we will be diligent to profit both
ourselves and those who shall hereafter read it, God again
opening to us both doors and a mouth to our words.
What then will the fighter against Christ say to us, when he
learns that the Life, that is, the ever-living God the Word, is
the Light of men ? What arguments will he sling at us,
when we come forward and say, If the Son be not by
Nature God, and Fruit of the Essence That begat Him, if
He have not beamed forth to us Yery Light from Very
Light, but Himself too being from without is subordinated
according to your unlearning : He is connatural with things
made, and will in no wise escape being originate. How
then, O ye filled full of all folly, doth He illuminate, they
receive illumination from Him ? For is not that which illumi-
nates one thing, that which is illuminated another ? but this
is plain and clear to every one. For if we grant that they
are the same, as regards kind of essence and the mode of
existence, what is there more in that which has power
of illumining, what again less in that which lacketh light ?
For whatsoever cometh, will come to both of them, and
apart to each, and that which is in need of light will be
light, and the light will not differ from the illumined. But
great is the confusion of ideas manifest herein, and necessity
of reason severs each of the things named and puts in its
own proper nature the supplier herein apart from the sup-
plied. Not therefore connatural with things made is the
Son, but He will abide in the Essence of the Father, being
Very Light of Very Light.
64
God the Son God because
Book I. And it were nothing hard, by transferring the method
of reasoning in the foregoing, which we made con-
cerning the Son being by Nature Life, and demonstrated
that He is Other than the things wherein He is, to give
clear proof in this chapter too. — But in order not to leave
the labour of this to others, nor to appear overmastered by
sloth, I myself will endeavour, so far as I can, to transfer
the form of argument used in the foregoing reasonings. For
as in those, He being Life by Nature, is shewn to be Other
than those wherein He is, so here too, said to be and in
verity being the Light of men, He will be found to be Other
than things that lack light and partake thereof; as we shall
see more clearly in the following.
Proofs by demonstrations, that the Son who illumineth is Other
than the creation that is illumined.
If the Word was in the things spoken of, as Light by Na-
ture, immingling Himself by means of participation in things
that are, He is then Other than the things wherein He is
believed to be. But He That is by Nature Other than what
the creation participant of Him and by Him illumined is,
how will He not needs be the God Who is over all ?
Another. If the fighter against God says that the Son
being by Nature Light is in things originate as originate,
illumining things that lack light : — first of all He will be
conceived of as being in Himself, then besides, He will Him-
self be partaker of Himself and Light, if being in things
originate, He one and the same be conceived to be of
Ps.xc.12. them. But he that has applied his heart unto wisdom, as it
is written, sees surely how great the absurdity of thinking
thus. Therefore if the Word Who illuminateth them is by
participation in things Originate, He will not Himself be
among the participants and illumined, but Other therefore
than they. And if so, He is then not originate, but as
Light by Nature and God in things that lack Light.
Another. If the Son be not of the Essence of God the
Father, but being from without He have subordinated Him
according to them, He is then originate and created : how
I?
I
He giveth Light.
65
then is He in things made, enlightening them ? or what C yij'
special shall we find any longer in the Divine Essence ? or cap. i. 4.
how does the most wise Psalmist say as something marvellous
of Him Who is by Nature God, In Thy Light shall we see light ? Ps - xxxvi.
For if the Son being originate illumines all things, the crea-
tion will illumine itself, having no wise need thereto of God
its Maker. There is then nothing more in God than in the
creature, and it inworks no less than God could do. But
this is absurd. The Son then is not originate, but God
rather, and therefore Light by Nature, as is the Father.
Another of the same. If the Son being the Light of God
the Father (as is said, In Thy Light shall we see Light and, lb.
send out Thy Light and Thy Truth], is originate and Ib.xliii.3.
brought into being, there is no longer ought to hinder,
by equal analogy, all things originate from being called
the Light of God the Father. For if the nature of things
created at all admits this, it will be in potential common
to them all, and not the own property of the One Son. But
this is absurd : for to the Son Alone will it pertain to be
called and to be the Light of God the Father. Not there-
fore originate is He, but Light, as God from God Who illu-
mineth through Him things lacking light.
Another. If the Son being by Nature Light is not of the
Essence of the Father, but being from without is subordi-
nated, according to the uninstructed speech of the fighters
against God, it follows that He is connatural and kin to
things created, as having forsooth fallen away from the
Divine Essence. How then is He called and is Light, but
of the holy Baptist it is said, He was not the Light, albeit Infra ver.
the blessed Baptist is light in potential, and not he alone, if
it be once granted that the Son being originate, can be by
Nature Light ? For that which has once had place in the
nature, is I suppose common to each that partakes of such
nature, according to the law of consequence. But John was
not Light, the Son Light. Other therefore by Nature is He
and not connatural with things made.
Another of the same. If the Son being by Nature Light is
originate and created, as not possessing forsooth the being
VOL. i. f
God the Son Ood,
Book I.
cap. i. 4,
IrRf
of the Essence of God the Father, as some surmise, the
nature of things originate will admit of being and being
called light ; it will be altogether light according to the law
of potential. For that which has in its nature to be anything,
will I suppose surely be so, even if it have not yet been.
Since then the being light is common to the nature of things
originate, and the property in aloneness of none, why in vain
does the Son vaunt of Himself, saying, I am the Light ? for
He ought I suppose to say, I am with you the Light. But
since He puts it about Himself Alone as His own proper
goody joining to Himself no one else, He clearly classes Him-
self, not with things originate, but with the Divine Essence
of God the Father, whereto belongs the being by Nature
Light. .
Another. That which is participate of light is not in its
own right the Light ; for it is clearly one thing in another.
If then the Son be by participation in things originate, as
Light ; He will be other than those that partake of Him and
lack Light. Therefore not originate is He, nor seeking, as
things originate, to be illumined by another : it remains
therefore that He is God and able to illuminate. If so, He
will be conceived of also as sprung of the Essence of the
Father, if we worship One God, and serve none other than
the True God.
Another. Accurately testing the nature of things that
are, we behold God and the creature, and nought else
besides. For whatever faileth of being by Nature God, is
wholly originate, and whatever escapeth the category of being
made, is wholly and entirely within the limits of Divinity.
Since then we have established this, let them tell us who
thrust forth the Son from being of the Essence of God
the Father, how He can illumine as Light, seeing the
Divine Nature retaineth this as Its own, and yields it to
none else. But if the Son being originate, can be also Light,
the grace of this excellence will surely overtake all things
originate, and all will be by nature light. What further need
then have they of participation with the Son, or what more
will they gain hence, having themselves too the being by
Who giveth Light.
67
nature light, even as the Son hath it in them ? But the Chap.
-f • • • VII
creature does need the Illuminator, not having this of its own. CAP , 1/5.
God then by Nature is the Son, and therefore Light, as able
to illumine things that lack Light.
Another. The Son being by Nature Light, is either
Other than the creature, in regard that is of the mode of
being, or connatural with it. If then He be cognate and
consubstantial, vainly, as it seems, did He come to us say-
ing, i" am come a Light into the world ; for the creation has Infra xii.
of its own itself also the being light : but light is impartici-
pate of light, that it may be understood to be light. But if
He be not connatural, but the creature lack light to whom
belongs, What hast thou that thou didst not receive ? needs 1 Cor. iv.
will the Son escape being originate, withdrawing from the
creation together with Himself His own proper good. For
the creature will not be by nature light, but rather lacking
and participate of light.
Another. If nought be participate of itself and the crea-
ture partake of the Son as Light : He is not a creature,
nor yet the creature Light, which the Son is.
Another. If to illumine be one thing, to be illumined
another, as action and passion, and the Son illumines, the
creature is illumined; therefore not the same is Son and crea-
ture, since neither is the in worker with the inwrought.
5 And the Light shineth in darkness, and the darkness compre-
hended it not.
Needs does the most wise Evangelist hasten to expand
to us by this too that is now before us the thought expressed
above. For he did not think, I suppose, that it would suffice
to the hearers unto being able to think unerringly of God
the Word, that He is verily the Light of men, by only saying,
And the Life ivas the Light of men. For it was like I sup-
pose that some would arise who should hear the things uttered
without weighing them, and should moreover set forth or
try to teach others also that the Word of God is indeed verily
Light, but not Giver of light to all, but in whomsoever He will
He infuses the light of understanding, approving him who
f 2
68
Tlie creature darkness,
Book I. ought to receive it and is worthy of so bright a gift : and that the
nature of the rest of the rational creation either gets the power of
understanding from its natural seed, or God the Father ingrafts
into it mind and understanding, as though the Son were unable
to do this. In order then that God the Word, Who was in God
the Father, may be clearly shewn to be both Life and Light,
not of some individually, of others not, but by some ineffable
mode of participation, as wisdom and understanding (which
is what is called light in things rational), immingling Him-
self in all things that are, that the things rational may become
rational, and things recipient of sense may have sense, which
in no other way they could have had : — needs does he say,
And the Light shineth in darkness and the darkness compre-
hended it not.
As though he with all exactitude crieth aloud to his hearers
after this sort : I said, sirs, teaching the truth with all my
power, that the Life was the Light of men, not that any
should suppose from these words that they who shew
themselves righteous and good receive from another, as the
reward of their conduct, the illumination from Him, but that
ye might learn, that as the Word is Life in all things that have
been made, quickening things recipient of life ; so He is in
them Light also, rendering things recipient of understanding
and sense, what they are. For God the Father through the
Son in the Spirit is all things in all.
Darkness he calls the nature that lacks illumination, i. e.
the whole originate nature. For since he calls Him the Light,
to shew that the rational creation which lacks and is impar-
ticipate thereof is other than It, he turns the force of the
epithet used to the very contrary, doing this also, after my
judgment, not without an aim, but considering in himself
this above all, that the nature of things originate, producing
nothing whatever from its own self, but receiving its whole
being and well-being such as it is from its Creator, has
l Cor. iv. rightly said to it, What hast thou that thou didst not receive ?
And since along with the rest, it has light itself also God-
given, not possessing it does it receive it : but that which has
not of itself light, how will it not be the contrary, or how
f
the Son Light.
69
will it not be called darkness ? For that the Light shineth in
darkness is a credible demonstration (yea rather one follow-
ing from very necessity), that the creation is darkness, the
Word of God Light. For if the nature of things originate
receive the Word of God by participation, as Light, or as of
Light 1 : it receives it then as itself darkness, and the Son shineth
in it, as the light doth in darkness, even though the darkness
know not a whit the Light. For this, I suppose, is the
meaning of The darkness comprehended it not. For the
Word of God shineth upon all things that are receptive of
His Irradiance, and illumineth without exception things
that have a nature receptive of illumining. But He is un-
known of the darkness. For that which is the rational
nature upon earth, I mean man, served the creature more than
the Creator : it comprehended not the Light, for it knew not
the Creator, the Fountain of wisdom, the beginning of under-
standing, the root of sense. Things originate possess never-
theless, of His love to man, the light, and are provided with
the power of perception implanted concurrently with their
passing into being.
But we must again note here, that no argument will per-
mit to suppose that the Son of God is originate or created,
but in every way does He surpass our measure, and rise above
the nature of the creature, and is wholly Other than they are
and far removed as regards quality of essence, even as
the light is not the same as darkness, but soothly contrary and
parted by incomparable diversity into physical alieniety.
Having now sufficiently gone through the method of rea-
soning hereupon in the foregoing, we will go on to what
follows.
Chap.
VII.
CAP.i.6, 7.
1 &>s <pus
fy us e'jc
(pairds
Rom. i.
25.
6 7 There was a man sent from God, whose name was John. The
same came for a witness, to bear witness of the Light.
Having before Explained about God the Word, and most
accurately gone through the things whereby He is shewn to
be by Nature Son of God the Father, he fortifies their
faith in what they had already heard by his words. And
since (according to what was said by God through Moses), At Deut.xix.
70
The Evangelist and Baptist
Book I.
cAP.i.6, 7.
■i
■ if:
Supra 1,2.
lb. 3.
lb. 4.
Isa. xl. 3,
1 Cor.viii,
6.
lb. 5.
Infra Tiii
13.
the mouth of two and three witnesses shall every word be
established, wisely does he bring in addition to himself
the blessed Baptist, and introduces him along with him-
self a most noteworthy witness. For he did not suppose
that he ought, even if of gravest weight, to demand of the
readers in his book concerning our Saviour credence above
that of the law, and that they should believe him by himself
when declaring things above our understanding and sense.
Therefore the blessed Evangelist himself testifies that
The Word was in the beginning and the Word was God and
was in the beginning with God and that all things were
made by Him, and He was in the things made as Life,
and that the Life tvas the Light of men, that by all these
he might shew that the Son is by Nature God. And the
Divine Baptist too testifies in addition to him, crying aloud,
Prepare ye the way of the Lord, make straight the paths
of our God. For soothly one will say that He is Very God, in
Whom is by Nature inherent the dignity of lordship and it
accrues not to any other rightly and truly, since to us there
is one God the Father, and one Lord Jesus Christ, as Paul
saithj and though there be many called gods by grace and
lords both in heaven and earth, yet the Son is One with
the Father Yery God.
Therefore, most noteworthy is the pair of holy witnesses,
and credence no longer capable of blame is due to the things
said, both as having received the fulness of the law, and sup-
ported by the notability of the persons. For the blessed
Evangelist then to say ought concerning himself, and to
take hold of his own praises, were in truth burdensome
and moreover ill-instructed. For he would rightly have
heard, Thou bearest record of thyself, thy record is not true.
Therefore he commits to those who know him to form their
opinion of him, and goes to his namesake, doing well in this
too, and says that he was sent by God. For it behoved him
to shew that not of his own accord nor with self-invited zeal
does the holy Baptist come to his testimony respecting our
Saviour, but yielding to the commands from above, and
ministering to the Divine Will of the Father. Wherefore he
two witnesses.
71
says, There was a man sent from God, whose name was Chap.
John - caL.6,7.
But we must notice how unerringly and fitly he expressed
himself as to each, and correspondently to the nature of the
things indicated. For in the case of God the Word, ivas
is fitly introduced indicating every way His Eternity, and His
being more ancient than all beginning that is in time, and
removing the idea of His having been created. For that
which always is, how can it be conceived of as originate ?
But of the blessed Baptist, befittingly does he say, There
was a man sent from God, as of a man having an originate
nature. And very unerringly does the Evangelist herein
seem to me not merely to say that There was, but by adding
the word a man, to overthrow the most unadvised surmise
of some.
For already was there a report bruited of many, commonly
saying that the holy Baptist was not really a man by nature
but one of the holy angels in heaven, making use of human
body and sent by God to preach. And the plea for this
surmise they found in its being said by God, Behold I send, s. Matth.
My messenger before Thy Face, which shall prepare Thy way Mai. iii.
before Thee. But they err from the truth who imagine thus, '
not considering that the name of Angel is indicative of
ministry rather than of essence, even as in the history of the
blessed Job messengers a one after the other run to announce Job i.
his manifold sufferings and ministering to those incurable
afflictions. Something like this does the most wise Paul
himself define respecting the holy angels, writing thus : Are Heb. i.
they not all ministering spirits, sent forth to minister for them
who shall be heirs of salvation ?
John the blessed Baptist then is called an angel by the
mouth of the Lord, not as being actually by nature an angel,
but as sent to announce and crying aloud, Prepare ye the way
of the Lord. Very profitably does he declare moreover that
the angel * was sent by God, shewing that his witness is most ! rbv
sure. For he that was sent by God to preach, would not a njel °r
a &yy fKoi. The Greek word " angel "
signifying literally a messenger and used
in classic Greek in that meaning.
messen-
ger.
72 8. John Baptist accredited, as sent.
Book I. utter anything in his teaching that was not wholly according
"to the will of Him Who put the mission on him. True there-
fore is the witness as being God-taught. For the most wise
Gal. i. l. p au l a l S o telling us that he was sent by Jesus Christ, affirmed
that he learned the power of the mystery not of any other,
lb. 12. "j^t ]jy revelation of Him Who sent him, signifying the re-
* ffwnn- velation in sum so to say and briefly 2 , in saying that he was
Kollsia" sent by Jesus Christ. Hence the being God-taught wholly
a-rarws f u ows on being sent by God. And that freedom from lying
is wholly the aim of the ministers of the truth is undoubted.
The man's name he says was John. It needed that he who
was sent should be recognized by the mark of the name, which
introduces, as I suppose, great authenticity to what is said.
S- Luke J? 0r an angel (namely Gabriel that stand in the presence of God,
as himself says) when he declared toZacharias the good tidings
of his birth of Elizabeth, added this to what he said, namely
lb. 13. that his name shall be John. It is I suppose clear and con-
fessed by all that he was so named of the angel according to
the Divine purpose and appointment. How then will not he
who was crowned by God with so great honour be conceived
of as above all praise ? Wherefore the mention of his name
is profitably and necessarily brought in.
But since the Evangelist has added that the holy Baptist
was sent by God/or a witness that all men through him might
believe, we will further say when our opponents fall foul and
say, „Why did not all believe the God -sent ? how came
„ he who was fore -appointed by the decree from above to be
„ powerless to persuade any?" — It is meet, sirs, that we
should not blame John for want of zeal herein, but should
exclaim against the obstinacy of those who disbelieved. For
so far as pertains to the aim of the herald, and the mode of his
apostolate from above, none would have been found impartici-
pate in the teaching, nor would have remained in unbelief :
but since there was diversity of disposition in the hearers and
each has power over his own free-choice, some receiving not
the faith missed what was profitable. Wherefore we must
Ezek. iii. say to them (as it is in the prophet), He that heareth, let him
hear ; and he that forbeareth, let him forbear.
God the Son Light, the Baptist a lamp. 73
This man came for a witness, to bear witness of the Light.
The word This is full of declaration of virtue and praise of
person. For he that was sent, he says, from God, he that
with reason struck with astonishment the whole of Judaea,
by the gravity of his life and its marvellous exercise in virtue 3 ,
he that is fore-announced by the voice of the holy Prophets :
called by Isaiah, The voice of him that crieth in the wilderness,
and by the blessed David, a lamp fore-ordained for Christ h ;
This man came for a witness to bear witness of the Light.
He here calls God the Word Light, and shews that He is
One and strictly 4 the very actual Light, with Whom there is
by nature nought else that has the property of illumining, and
that is not lacking light. Therefore foreign and, so to say^
of other nature than the creature is the Word of God, since
verily and truly is He strictly Light, the creature par-
ticipate of light. He then that is unclassed with things
made, and conceived of therefore as being of other nature
than they, how will He be originate, rather how will He not
be within the limits of Deity and replete with the Good
Nature of Him who begat Him ?
8 He was not the Light, but was sent to bear witness of the Light.
The Baptist having esteemed desert-abodes above the haunts
of the cities, and having shewn forth an unwonted persistence
in exercise of virtue, and having mounted to the very sum-
mit of the righteousness attainable by man, was most rightly
wondered at, and even by some imagined to be Christ Him-
self. And indeed the rulers of the Jews led by his achieve-
ments in virtue to some such notion, send some to him bid-
ding them to inquire if he be the Christ. The blessed
Evangelist then not ignorant of the things that were by many
bruited of him, of necessity puts, He was not the Light, that
he might both uproot the error as to this, and again build
up some weight of credence to him who was sent from God
for a witness. For how is he not eminent exceedingly, how
is he not every way worthy of marvel, who is so clad with
great virtue and so illustrious in righteousness as to imitate
•» " Mine Anointed," E. V. " My Christ," LXX.
Chap.
VII.
cap. i. 8.
3 Ka\ ra7s
eis &<TK-J]-
ffiv v-rrtp-
jSoAcus
Isa. xl. 3.
Ps.cxxxii.
17.
Kvptais
74
The Saints have light, not from themselves.
Book I.
cap. i. 8,
S. Matt,
v. 14.
Ps.cxxxii,
17.
Infra v.
35.
Phil. ii.
15, 16.
Infra xiv,
6.
Christ Himself, and by the choice beauty of his piety, to be
even imagined to be the Light Itself ?
He was not then, says he, the Light, but sent to bear wit-
ness of the Light. In saying the Light, with the addition of
the article, he shews that it is really one : for so it is in truth.
For that both the blessed Baptist and each of the other saints,
may be rightly called light we will not deny, seeing that it
is said of them by our Saviour, Ye are the light of the world.
And again it is said of the holy Baptist, I have ordained a
lamp for My Christ, and, He was a burning and a shining light,
and ye were willing for a season to rejoice in his light. But
even though the saints be light, and the Baptist a lamp, we
are not ignorant of the grace that was given them and of
their supply from the Light. For neither is the light in the
lamp its own, nor the illumination in the saints, but they are
rendered bright and lightsome by the enlightening of the
Truth and are lights in the world, holding forth the word of life.
And what is the Life, whose word they holding forth are
called light, save surely the Only-Begotten, Who saith, I am
the Life ? Therefore, One of a truth is That Which is verily
Light, lighting, not enlightened : and by participation of the
One, whatever is called light, will be so deemed of by imita-
tion of It.
CHAPTER VIII.
That the Son of God alone is Very Light, the creature not at all,
being participate of Light, as originate.
9 That was the true Light.
The Divine Evangelist again profitably recapitulates what
has been said, and clearly marks off That Which is in truth
the Light, the Only-Begotten, from those that are not so,
namely things originate : he severs clearly That Which is
by nature from them which are by grace, That Which is par-
taken of from those which are participate of it, That Which
ministereth Itself to those who lack from those who are in
enjoyment of Its largess. And if the Son is Very Light,
nought save He is in truth Light, nor hath of its own in poten-
tial the being called and being Light, nor yet will things
originate produce this as fruit of their own nature; but just as
from not being they are, so from not being Light will they
mount up to being light, and by receiving the beams of the
Very Light, and irradiated by the participation of the Divine 2 S. Pet.
Nature, will they in imitation of It alike be called and be
light.
And the Word of God is Essentially Light, not being so
of grace by participation, nor having th,is dignity as an ac-
cident in Himself, nor yet imported, as grace, but the un-
changeable and immutable good of the Uncreated Nature,
passing through from the Father into the Heir of His
Essence. But the creature, not so will it bear about it the
being light, but as not having it receives, as darkness it is illu-
mined, it has, as an accruing grace, the dignity from the love
to man of Him Who giveth it. Hence the One is Very Light,
the other not at all. So great therefore beiriP- thp cK#n-^^~~
76
God the Son God,
Book I. between, and so great a notion severing off, the Son of God
from the creature in respect to sameness of nature, how must
one not and with reason deem that they are foolish, yea rather
outside of all good understanding, who say that He is origi-
nate, and rank with things made the Creator of all, not
seeing, as seems to me, how great impiety their daring will
l Tim. i. risk, not knowing either what they say nor whereof they
affirm.
For that to those who are used to test more accurately the
truth in the words before us, the Only-Begotten, that is, the
True Light, will be shewn to be in no way originate or made,
or in any thing at all con-natural with the creature, one may
on all sides see and that very easily, and not least through
the thoughts that are in order subjoined, collected for the
consideration of what is before us.
Thoughts or syllogisms whereby one may learn that the Son Alone
is Very Light, the creature not at all ; hence neither is He con-
natural therewith.
If the Son being the Brightness of the glory of God the
Father, is therefore Yery Light, He will not be connatural
with the creature, that the creature too be not conceived of
as the brightness of the glory of God the Father, having in
potential the being by nature this which the Son is.
Another. If the whole creation have the power of being
Very Light, why is this attributed to the Son Alone ? For
one ought I suppose by reason of equality to give to things
made also the title of being the Yery Light. But no one of
things originate will this befit, but it will be predicated of the
Alone Essence of the Son. Of right therefore and truly will
it rest on Him, on created things not at all. How then will
He be connatural with the creation, and not rather belong to
what is above the creation, as being above it with the
Father ?
Another. If that which is not in truth light be not the same
as the in truth Light (for the enunciation of either has some-
what of diversity), and the Son be called Very Light, and be so
of a truth: the creature will therefore not be Yery Light.
Who giveth light.
77
Hence neither are things thus severed from one another ^||['
connatural. cap. i. 9.
Another. If not only the Only-Begotten be the Yery Light,
but the creature too possesseth the being very light, where-
fore does He light every man that cometh into the worldl For
since the originate nature too possesseth this of its own,
the being lightened by the Son were superfluous. Yet
verily doth He light, all we are partakers of Him. Not
therefore the same in regard to quality of essence, are the
Son and the creature : as neither with the participator that
whereof it is participate.
Another. If not only to the Son by Nature accrues the
being Very Light, but the creature too have it, clearly of
superfluity as I think will the Psalmist say to some, Look Ps.xxxiv.
unto Him and be ye lightened. For that which is wholly of a
truth light, will not become light by participation of some
other, neither will it be illumined by enlightenment from
other, but rather will be endowed with perfect purity from
its own nature. But we see that man lacks light, being of
created nature ; and true is the Psalmist crying aloud as to
the Word of God, For Thou wilt light my candle, the Lord my lb. xviii.
God will enlighten my darkness. Not then of a truth light '
are we, but rather participate of the Word that lighteth, and
alien by nature from the Very Light, which is the Son.
Another of the same. If the mind of man is called a candle,
as it is sung in the Psalms, For Thou wilt light my candle, lb.
how shall we be of a truth light ? for to the candle the light is
imported and given. And if the Only -Begotten Alone lights
the darkness that is in us, how is not He rather of a truth
light, we not at all ? But if this be true, how can He be
connatural with the creature, Who is so far above it ?
Another. If to be very light can accrue to the creature, even
as to the Son, man will be very light, as being a portion of
it. To whom then did God the Father promise by the holy
Prophets saying, But unto you that fear My Name shall the Mal.iv.2.
Sun of Righteousness arise ? For whatever need of the Sun
to illumine it had the of a truth light ? Yet did God the
Father promise to give it us as being in need, and we have
78
God the Son Light,
Book I. received it and are lighted. Other then than we and the
' creature in regard to identity of essence is the Only-Begotten,
being Very Light and able to lighten things that need light.
Another. If not the Son Alone is Very Light, but the
creature too possess this, it will be consequently in us too.
Ps.xliii.3. What then induced the saints to cry aloud to God, send
out Thy Light and Thy Truth ? Wherein thinking to help
us thereby did they oftentimes send forth, tell me, those
words ? For if they knew that man is in need of light and
that he lacks this addition from another, how will any say with
truth, that he too is Very Light ? but if he needed not the
lighting word, why to no purpose did they call on Him Who
could in no wise aid them ? But one cannot say that the
mind of the saints failed of the truth, and God the Father
Himself sends the Son as to those who lack light. Other
therefore by Nature in respect of fhe creature is the Only-
Begotten, as lighting things that lack Light.
Another. If we say that the creature lacks light, and that
the Only-Begotten lightens it, the creature does not bring
itself to the Light ; hence neither is it Very Light as the
Son is.
Another. If that which is by nature and truth light does
not admit of darkness, and the Only-Begotten is Very Light,
and the creature likewise Very Light, why does the Scripture
Supra say of the Son, The darkness comprehended it not : but of us
2 e c'or.' iv. P au l saith, In whom the god of this world hath blinded the
4 - eyes of them which believe not? and again the Saviour Himself,
Infra xii. While ye have the light, walk in the light, lest darkness come
upon you. For it is I suppose clear to all, that unless it were
possible for some of us to be apprehended by the darkness,
our Saviour would not have said ought of this. How then
will any longer be the same in nature the Only-Begotten and
the creature, the Unchangeable with the changing, He Who
may not suffer ought that injures with the darkened and that
can acquire lighting, as something, that is, accruing to it, and
not inherent in it by nature ?
Another. If the Only -Begotten be not Alone Very Light,
but the creature have it too, as connatural with Him, how
'tm
the creature lighted.
79
cry we aloud to God the Father, In Thy Light shall we see
light ? For if we be very light, how shall we be enlightened
in another ? But if we as needing light from without us say
this, we clearly are not in truth light. Hence neither are
we connatural with the Word Who is by Nature so far
above us.
Another expository. Our Lord Jesus Christ is found to
say in the Gospel, And this is the condemnation, that light is
come into the world, and men loved darkness rather than light,
because their deeds were evil. For every one that doeth evil
hateth the light, neither cometh to the light. But if the Only-
Begotten is the Very Light, and the creature is capable of
being likewise very light : how cometh He in order to lighten
it, and it loved darkness ? How at all cometh it not to the
light, if itself be the very light ? For things that pertain to
any by nature have their" possession inherent : things that
are eligible of the will, have not that inherence : as for ex-
ample ; — not of one's own will does one attain to being a ra-
tional man ; for one has it by nature : but one will have it
of one's own will to be bad or good, and will likewise of
one's own power love righteousness or the reverse. If the
creature is by nature the light (for this is the meaning of
very), how cometh it not to the light ? or how loveth it the
darkness, as though it possessed not by nature the being very
light, but made through choice rather its inclination to the
better or the worse ?
Either therefore let our opponents dare to say that the
endowments above those of the creature are not naturally in-
herent in the Son, that they may be convicted of more naked
blasphemy and may hear from all, The Lord shall cut off
all deceitful lips, and the tongue that speaketh proud things,
or if they surely confess that these goods are in Him Essen-
tially, let them not connect with Him in unity of nature,
the nature that is not so, as we have just shewn.
Another. If the Word of God be not Alone the Very
Light, but the creature too possess the being very light, as
He does, why does He say, I am the light of the world ? or
how shall we endure one to despoil our nature of its most
Chap.
VIII.
cap. i. 9.
Ps.xxxvi.
9.
Infra iii.
19, 20.
%
Ps. xii. 3.
Infra viii.
12.
mmmmm
80
God the Son Light,
Book I.
cap. i. 9.
lS.Pet.ii.
9.
2Cor.xiii,
3.
excellent pre-rogative, if it is any way possible that we too
should be very light, the originate nature likewise possessing
this ? But if the Only-Begotten says truly, I am the Light
of the world, by participation it is plain with Him, and no
otherwise, will the creature be light. If so, it is not conna-
tural with Him.
Another. If the Son be not Alone in truth Light, but this
exist in things originate also : — what shall we say, when
the most wise Paul writes to us, But ye are a chosen genera-
tion, a royal priesthood, an holy nation, a peculiar people, that
ye should shew forth the praises of Him Who hath called you out
of darkness into His marvellous Light ? For what kind of dark-
ness at all is there in us, or in what darkness were we, being
ourselves also the in truth light ? how have we been called
unto the light, who are not in darkness ? But neither does
the herald of truth speak untrulySvho was bold to say, Do
ye seek a proof of Christ speaking in me ? and we are called
into His marvellous Light, as from darkness that is, and no
otherwise. But if this be true, the creature is not of a truth
light, but the Son is alone truly and strictly Light, and
things originate are so by participation of Him, and there-
fore they are not connatural with Him.
Ps. iv. 6.
LXX.
Infra xiv,
9.
Others with citation of utterances, gathering the readers by simpler
thoughts to the confession that the Son of God Alone is the Very
Light, the nature of things originate lighted by largess from Him,
not possessing the being light essentially as He is.
The Psalmist says, The light of Thy Countenance was im-
pressed upon us, Lord. And what is the Countenance of
God the Father Whose Light has been impressed upon us ?
Is it not surely the Only -Begotten Son of God, the Express
Image, and Which therefore says, He that hath seen Me hath
seen the Father ? But it was impressed on us, making us
of like form with Himself and engraving the illumination
which is through His own Spirit as a Divine Image upon those
who believe on Him, that they too may now be called as He
both gods and sons of God. But if ought of things origi-
nate were the very light, how was it impressed upon us ? For
the creature lighted.
81
the Light shineth in darkness, according to the unlying Cha. viii.
voice of the Spirit-clad. For how will light be manifest in Supraver.
light? " ■ ' 5 '
Another. The Psalmist says, Light sprang up for the Ps. xcvH.
righteous. If to him who hath and lacketh not, it is super-
fluous. But if the Light springeth up as to one who hath
it not, the Only-Begotten Alone is Light, the creature par-
ticipate of Light and therefore alien-in-nature.
Another. The Psalmist says, For they got not the land in
possession with their own sword, neither did their own arm
save them : but Thy Right Hand and Thine Arm and the
Light of Thy Countenance. The light of the countenance of
God the Father he here calls His revelation from the Son
through the Spirit, and His conducting thereof unto all things
that are, which alone was what saved Israel and liberated
them from the tyranny of the Egyptians. If then not the
Only-Begotten Alone be the very light, but an equal dignity
be inherent in the creature too, why were these of whom he
speaks not saved by their own light, but are set forth as sup-
plied by additions from an alien and needless light ? But
it is clear that the Only Begotten shone forth as on those lack-
ing Light. Hence is He (and that alone) the Very Light,
and the creature borrows of Him the grace. If so, how will
it any longer be connatural with Him ?
Another. The Psalmist says, Blessed is the people that know ib.lxxxix.
the joyful sound : they shall walk, Lord, in the Light of Thy
Countenance. Why shall not they too walk rather in their own
light ? why, tell me, do they gathering illumination from
another, hardly attain for themselves salvation, if they
too are in truth light, as is the Countenance of God the
Father, that is, the Son ? But it is I suppose plain to every
one from this too, that the Word bestoweth illumination
on the creature, as lacking it, it is saved by receiving what
it has not. How then are the Only-Begotten and the things
made through Him any longer the same in essence ?
Another. The Psalmist says, Unto the upright He hath Ib.cxii.4.
sent forth light in the darkness. How was the upright in
darkness at all, being himself too very light, if the nature of
VOL. i. G
%
82
Testimonies that God the
Book I
cap. i. i
m
Ib.xlii.6.
'I
tilings originate have this, just as the Only-Begotten ? But
if the Light is sent to the upright as not having it, we shall
not need many words ; for the very nature of things will
proclaim aloud that not the same in essence is the needy
with the Perfect, the Bestower out of abundance with the
lacking.
Isa. lx. l. Another. Arise, shine, Jerusalem :for thy Light is come,
and the glory of the Lord is risen upon thee. If the nature
of things originate have light from its own resources, and this
be strictly what we say that the Only -Begotten is in regard
of being Very Light, how did Jerusalem lack one to light
her ? But since she receives illumination as a grace, Very
Light Alone is the Son Who lights her and gives her what
she has not. If so, how is He not wholly Other by Nature
than she ?
Another. Behold I have given Thee for a covenant of the
people, for a light of the Gentiles. For how should the rational
creature that is on earth at all need light, if to be very light
is inherent in it by nature ? For God the Father gives His
Own Son to it as having it not already : and it receiving Him
proclaims by the very nature of the thing, both the poverty
of its own nature and the Rich Dignity of Him Who
lights it.
Another. house of Jacob, come ye and let us walk in the
light of the Lord. Why do these not rather walk in their
own light, but the Only- Begotten holds forth light to them,
implanting in them the own good of His Essence ? But
trusting not in what is their own, do they borrow what is
another's : as not having therefore, they know how to do this.
Another. The Saviour saith, I am the Light of the world :
he that followeth Me shall not walk in darkness but shall have
the Light of life. Let the creature too dare to utter such a
word, if it too be by nature light. But if it shrink back from
the word, it will also flee the thing itself, confessing the true
Light, that is, the Son.
Another. The Lord saith, While ye have light, believe in
the Light, that ye may be the children of light. Would they who
were by nature light, by not believing, lose the light ? if it
lb. H. 5.
Infra viii
12.
Ib.xii.36.
Son is our Light.
83
be indeed any way possible for the originate essence to be Cha. yiii.
the very light. And how could this be ? For not as to
things that of essence accrue to any does the loss of them at
all happen through negligence, but as to things whereof the
will works the possession, and that can accrue and de-
part without the damage of the subject. As for example,
a man is rational by nature, a ship -builder by will, or infirm
in body by accident. He cannot at all become irrational ;
he may lose his ship-building experience, if for example he
be negligent, and he may drive away what befalls him
of sickness, hastening to improvement through medi-
cine. Therefore things that accrue to any essentially
have their position radical. If then the nature of things
originate can at all be the very light, how do they who will
not believe lose the light, or how will they who believe be-
come children of light ? For if they too are by nature the
light, they are called children of themselves. And what is
the reward to them that believe ? for they who do not re-
ceive the faith are rather their own children. From such
considerations inferring the truth, we shall say that the Only
Begotten is Alone the Very Light, the creature lacking light
and hence other in nature.
Another. Jesus then said unto them, Yet a little while is Infra xii.
35
the light with you : walk while ye have the light, lest darkness
come upon you. To this too you may apply well the argu-
ment used above. For that which is by nature light, will
never be apprehended by darkness.
Another. John saith, He that saitli he is in the light and \ s - Jolin
hateth his brother is in darkness even until now. Of choice
then is the light in us, and of will rather than of essence ac-
crues it to things originate, if he that hateth his brother is in
darkness. But the Only-Begotten is Light by Nature, for He
hath not the dignity as the fruit of choice. Hence neither is
He connatural to things originate "Who is so far above them.
Another akin to this. He that loveth his brother abideth Ib - "• 10 -
in the light. Love imparteth to things originate what they
have not, Light that is, but the Only -Begotten is Light :
Other therefore is He than they in whom through love He is.
g 2
CHAPTEE IX.
Acts x. 3.
Judg.xiii.
Zech.i.9.
1 Kara
vovv avrcf
Ib.ii.3,4.
t
I
Dan. viii,
15, 16.
That the soul of man does not exist prior to the body, nor is the
embodiment as some say a consequence of former sins.
Which lighteth every man that cometh into the world.
Sure is the Divine, for he not only thinks that he ought
to declare that the Only-Begotten is indeed the Yery Light,
but he adds forthwith to the things that he has said the
demonstration thereof, all but crying aloud with most earnest
voice, I say that He is the Yery Light which lighteth every
man that cometh into the world.
Do then, (may one say who would fain receive the Divine
doctrines not without search,) the angels not lighten
the mind of men ? Cornelius, tell me, from whom
did he learn that he must by Baptism be saved by God ?
And Manoah the father of Sampson, was he not by an angel's
voice fore-instructed of things to come ? The Prophet
Zechariah likewise does he not clearly tell us, And the
angel that talked with me said unto me I will shew thee what
these be ? And again going through the same words, does
he not clearly shew that angels used to reveal the know-
ledge of hidden things spiritually to him x ? And behold, says
he, the angel that talked with me went forth and another an-
gel went out to meet him and said unto him Hun, speak to this
young man saying, Jerusalem shall be inhabited as toivns with-
out walls for the multitude of men and cattle therein. What,
tell me, does not the most wise Daniel too, falling in with mar-
vellous visions, gain through the voice of angels the revela-
tion of the things beheld by him ? For hear him saying
And it came to pass when I, I Daniel had seen the vision and
sought for the meaning, then behold there stood before me as the
The creature aids from what it receives.
85
Chap, ix
cap. i. t).
Acts viii.
34.
S. Matt.
v. 11.
appearance of a man, and I heard a man's voice between the
banks of TJlai which called and said Gabriel, make this man
to understand the vision. Hence the power of lighting
is in angels, and not only in them, but even man too bor-
rows illumination from man. And of a truth that Eunuch
eager after learning when he understood not the prophecies
about our Saviour says to Philip, I pray thee, of whom speak-
eth the Prophet this ? of himself or of some other man ? And
they who hasten to this world's teachers, go to them I sup-
pose for no other reason than this alone. And why do we yet
linger in these things, when it is in our power to free
ourselves easily, producing as proof what was said by our
Saviour to the holy Apostles, Ye are the light of the world ?
Such things is it like that one in his perplexity will say, but
he will hear from us the reply, We see my friend that in the
creature is what is compound, and nought of simple is in it :
hence he who can give wisdom to others, if he be originate,
is not wisdom itself, but a minister of the wisdom that is in
him : for in wisdom is the wise man wise. And he who .
teaches the prudent, is not prudence itself, but the minister
of prudence that is in him ; for in prudence are these too
prudent. And he again who has skill to enlighten others,
is not the light itself, but the lender of the light that is in
him, imparting it to others alsp by teaching, and communi-
cating to the rest the good that he has received. Where-
fore it was said to the holy Apostles also, Freely ye have ib. x. 8.
received, freely give. For whatever goods there were in them,
these were surely God- given, and the nature of men may not
a whit boast itself of its own goods, nor yet that of the holy
Angels. For after the being called into being, each of
things that are has of God the mode of its existence, and
we lay it down for certain that nought is in them essentially
which is not a gift of the liberality of Him Who created, and '
has for its root the Favour of the Maker.
Since therefore things originate are compound, there will
be in them no light strictly and simply or without com-
pound, but this too with everything else they will have of
participation and receiving it of God. But the Very Light,
86
TJie Son lights and gladdens
S. Matt,
v. 14.
Book I. is that which lightens, not which is lighted of another ; and
cap. i. . ^ s £k e Only-Begotten is, considered in simple and uncom-
pounded nature : for the God-head withdraws from ought
of double.
These things then are thus. But the opponent will haply
say again to us, If the saints were not by nature light, why
did the Saviour call them not partakers of light, but light ?
And how is the creature other in nature than He, if as He
is called Light, so too is the rational creation ? For Ye are
the light of the world, did the disciples hear.
What then, excellent sir, will we reply ? Sons of God
and gods are we called by the Divine Scriptures, according
Ps.lxxxii. as it is said, I have said Ye are gods and all of you are
children of the Most High. Shall we then, leaving off being
what we are, mount up to the Divine and unutterable
Essence, and deposing the Word of God from His very
Sonship, in place of Him sit with the Father and make the
kindness of Him Who honours us a pretext for impiety ?
God forbid; but the Son will be unchangeably in that
which He is, we, adopted unto sonship and gods by grace,
not ignorant of what we are : and in this way do we believe
that the saints are light.
I think that we should consider and look at this also.
The rational portion of the preation being enlightened en-
lightens by participation of ideas out of the mind inpoured
into another's understanding, and such sort of enlighten-
ment will rightly be called teaching rather than revelation.
But the Word of God lighteth every man that cometh into the
world, not after the manner of teaching, as the angels for
example or men, but rather as God after the mode of crea-
tion He engrafteth in each of those that are called unto being,
the seed of wisdom or of Divine knowledge, and implanteth a
root of understanding and so rendereth the living creature
rational, shewing it participate of His own Nature, and
sending into the mind as it were certain luminous va-
pours of the Unutterable Brightness, in way and mode
that Himself knoweth : for one may not, I deem, say on these
subjects anything overmuch. Therefore our forefather
the creature with His own Light.
87
Adam too is seen to have attained the being wise not in time,
as we, but straightway from the first beginnings of his being
does he appear perfect in understanding, preserving in
himself the illumination given of God to his nature as yet
untroubled and pure, and holding the dignity of his nature
unadulterated.
The Son therefore lights after the manner of creation,
as being Himself the Very Light, and by participation with
the Light the creature shines forth, and is therefore called
and is light, mounting up to what is above its nature by the
kindness of Him Who glorified it and Who crowneth it
with divers honours, so that each one of those who have been
honoured, may with reason come forth and lifting up
prayers of thanksgiving, sing with loud voice, Bless the
Lord my soul and forget not all His benefits, Who forgiveth
all thine iniquities, Who healeth all thy diseases, Who re-
deemeth thy life from destruction, Who crowneth thee with
loving kindness and tender mercies, Who satisfieth thy mouth
with good things. For verily doth the Lord mercies, render-
ing those that are little and a mere nothing 3 according to their
own nature, great and worthy of marvel through His Goodness
toward them, even as He has, as God, willed to adorn us
ungrudgingly with His own goods, and hence calls us gods
and light, and what of good things does He not call us ?
What does he say next ? That He was in the world.
Profitably does the Divine add this also, introducing there-
by a thought most needful for us. For when he said, He
was the Very Light which lighteth every man coming into
the world, and it was not wholly clear to the hearers, whether
it meant that the Light lighteth every man that cometh
into the world, or that the Very Light itself, passing as from
some other place into the world, maketh its illumination of
all men : needs does the Spirit-bearer reveal to us the truth
and interpret the force of his own words, saying straightway
of the Light, that He was in the world : that hence you might
understand the words coming into the world of man, and that
it might be predicated rather of the enlightened nature, as
being called out of not being into being, j^or like a
Chap. ix.
cap. i.9.
Ps. ciii.
2-5.
lb. 6.
LXX.
2 e{ou0e-
Christ in the world and everywhere,
Book I.
cap. i. 9,
Ps.
cxxxix.
7-10.
certain place seen in thought is the not being to things ori-
ginate, whence in a sort of way passing into being, it takes at
length another place, that namely of being. Hence more
properly and fitly will the nature of man admit of itself that it
was lighted immediately from the first periods, and that it re-
ceived understanding coincident and co -fashioned with its
being from the Light Which is in the world, that is the
Only-Begotten, Who fills all things with the unspeakable
light of the God-head, and is present with the angels in
Heaven, is with those on the earth, leaves not even Hellitself
empty of His God-head, and everywhere abiding with all re-
moves from none, so that with reason does the most wise
Psalmist marvelling thereat say : Whither shall I go from Thy
Spirit? or whither shall I flee from Thy Presence? If I as-
cend up into Heaven, Thou art there : if I make my bed in
Hell, behold Thou art there. If I take the wings of the morn-
ing and dwell in the uttermost parts of the sea, even there
shall Thy Hand lead me, and Thy Might Hand shall hold
For the Divine Hand graspeth every place and all
Infra xii.
4G.
Ps. xliii.
3.
me.
creation, holding together into being things made and
drawing together unto life things lacking life, and implant-
ing the spiritual light in things recipient of understanding.
Yet It is not in place, as we have already said, nor does
it endure motion of place (for this is the property of bodies),
but rather fulfils all things as God.
But perhaps some one will say to this, What then do we
say, good sir, when any brings forward to us Christ saying,
I am come a light into the world ? what when the Psalmist
speaks, send out Thy Light and Thy Truth ? For lo here
He Himself clearly says that He is come into the world, as
not being in it, that is : and the Psalmist again was entreating
that He Who was not yet present should be sent, according,
that is, to the meaning of the words, and its declaration of
His being sent to us.
To this we say, that the Divine having clad the Only-
Begotten with God-befitting dignity says that He is ever
and unceasingly in the world, as Life by Nature, as Light
by Essence, fulfilling the creation as God, not circumscript
— w
mtm
m
the creature enters at its creation.
89
by place, not meted by intervals, not comprehended by
quantity, neither compassed at all by ought, nor needing to
pass from one place to another, but in all He dwells, none
He forsakes : yet he asserted that He came in the world
(although present therein) by the Incarnation. For He
shewed Himself upon earth and conversed with men with flesh,
making His Presence in the world more manifest thereby,
and He Who was aforetime comprehended by idea, seen at
length by the very eyes of the body also, implanted in us a
grosser so to speak perception of the knowledge of God,
made known by wonders and mighty deeds. And the Psalm-
ist entreats that the Word of God may be sent to us to en-
lighten the world, in no other way as seems to me, but in
this. But I think that the studious should consider this
again, that keener is the mind than all speech, sharper the
motion of the understanding than the tongue. Hence as far
as pertains to the delicacy of the mind and its subtil motion,
we behold the varied beauty of the Divine Nature : but we
utter the things respecting it in more human wise and in
the speech that belongs to us, the tongue not being able to
stretch forth unto the measure of the truth. Wherefore Paul
too, the steward of the Mysteries of the Saviour, used to ask
of God utterance to open his mouth. Nought then will the
poverty of our language hurt the Natural Dignities of the
Only-Begotten, but what belongs to Him will be conceived of
after a Divine sort, but will be uttered as matter of neces-
sity in more human wise, both by Him for our sakes and
by the Saints of Him according to the measure of our
nature.
It were then, it seems, not amiss to be content with what
has been already said in explanation of the words before us.
Yet since I deem that the pen that ministers to the Divine
doctrines should be above sloth, come let us bringing forward
the lection again examine more exactly how the words coming
into the world predicated of man, as is fit, should be under-
stood. For the light was in the world, as the Evangelist also
himself testified to us, and we have maintained that it was
not the Light that cometh into the world but rather the man
Chap. ix.
cap. i. y.
Bar. iii.
37.
Eph. vi.
19.
;:3^
90
Foolish imagination of some.
Book I.
cap. i. 9,
Jer. xxiii,
16.
Ps. cxix.
67.
Rom. vii,
24.
Ezek. xii,
3.
Ps. Ixxvi,
who is being lighted. Some therefore say, belching forth
of their own heart and not out of the mouth of the Lord, as it is
"written, that the souls of men were pre-existent in Heaven
before the fashioning of their bodies, passing long time in un-
embodied bliss, and enjoying more purely the true G-ood.
But when the sate of better things came into them and, de-
clining at length to the worser, they sank to strange thoughts
and desires, the Creator justly displeased sends them forth into
the world, and entangled them with bodies of earth compel-
ling them to be burdened therewith, and having shut them as
it were in some cave of strange pleasures, decreed to instruct
them by the very trial itself, how bitter it is to be carried
away to the worser, and to make no account of what is good.
And in proof of this most ridiculous fable of theirs, they
wrest first of all this that is now before us : He was the Very
Light Which lighteth every man coming into the world, and,
besides, certain other things of the Divine Scripture, such
as, Before I was afflicted I went astray, and moreover not
ashamed of such foolish prating say, Lo the soul says that
before its humiliation, that is, its embodiment, it transgressed
and that therefore it was justly afflicted, brought in bondage
to death and corruption, even as Paul too stileth the body
saying wretched man that I am ! who shall deliver me from
the body of this death ? But if the soul, he says, goeth
astray before it was afflicted, it also cometh into the world,
as having that is a previous being (for how could it sin at
at all if it existed not yet ?) ; and cometh into the world, set-
ting out that is from some quarter. Such things as these
they stringing against the doctrines of the Church and heap-
ing up the trash of their empty expositions in the ears of the
of the faithful will rightly hear, Woe unto the foolish pro-
phets that follow their own spirit and have seen nothing !
For visions in truth, and auguries by birds and prophecies
of their own heart they setting against the words spoken by
the Spirit, do not perceive to how great absurdity their
device will run ; as the Psalmist says unto God, Thou, Thou
art to be feared : and who may stand in Thy Sight when
once Thou art angry ?
The soul not prior to the body.
91
But that it is most exceedingly absurd to suppose that the Chap. ix.
soul pre-exists, and to think that for elder transgressions it
was sent down into bodies of earth, we shall endeavour to
prove according to our ability by the subjoined considera-
tions, knowing what is written, Give instruction to a wise Prov « ix -
man, and he will be yet wiser : teach a just man, and he will
increase in learning.
Thoughts or considerations of a complex kind in the way of demon-
stration.
1. If the soul of man have existence prior to the for-
mation of the body, and, declining to evil according to the
surmises of some, has for punishment of its transgression a
descent into flesh, how, tell me, does the Evangelist say that
it is lighted on coming into the world ? For this I suppose
is honour and the addition of fair gifts. But not by being
honoured is one punished, nor yet chastised by being made
recipient of the Divine good things, but by meeting with
what is of the wrath of the punisher. But since man
on his coming into the world is not in this condition, but on
the contrary is even lighted, it is I suppose clear that he
that is honoured with flesh has not his embodiment for a
punishment.
2. Another. If before the body the soul were a mind yet
pure, living in bliss, and by turning aside to ill fell, and
therefore came to be in flesh, how is it lighted on its entry
into the world ? For one must needs say that it was desti-
tute of light before it came : if so, how any longer was that
pure mind which had then scarce a beginning of being
lighted, when it came into the world, and not without flesh ?
3. Another. If the soul of man existed before the body; and
the mind therefore existed yet pure, attached more properly
to the desire of good things, but from turning aside to the
worser is sent into earthly body, and being therein, no
longer rejects the will to transgress, how is it not wronged,
not then specially entrusted with the doing of this, when it
existed with a greater aptness for virtue, not as yet in
bondage to the ills that proceed from the body, but when it
92
Souls not created
Book I. had come into the turbid waters of sin, then out of season
cap. i. 9.
' compelled to do this ? But the Divinity will not miss of
the befitting time, nor that injure to Whose Nature doing
injury belongeth not. In season then and rightly do we
refuse sin when in the flesh, having this season alone of
being, in which with bodies we come into the world, leav-
ing the former not being, as though a certain place, and
from it passing into a beginning of being.
4. Another. What reason is there, I would fain ask
them, in the soul that sinned prior to the body being sent
into the body, that it might learn by experience the dis-
grace of its own lusts ? For they are not ashamed to set forth
this too, although it ought rather to have been withdrawn
from the very imagination of its ills, not thrust down to the
very depth of base pleasures. For this rather than the
other were a mode of healing. If then it has the embodi-
ment an increase of its disease in order that it may revel in
the pleasures of the body, one would not praise the Correc-
tor, injuring that which was sick by the very means where-
by He thought to advantage it. But if it has it in order
that it may cease from its passions, how is it possible that it
having fallen into the very depth of lust should arise, and
not rather have spurned the very beginning of the disease,
while it was free from that which dragged it down into
sin?
5. Another. If the soul in pre-existence transgressed and
was for this reason entangled with flesh and blood, receiv-
ing this in the nature of punishment, how is it not the duty
of them who believe in Christ and who received there-
by the remission of sin, to go forthwith out of their bodies
and to cast away that which is put about them as a punish-
ment ? How, tell me, does the soul of man have perfect
remission while yet bearing about it the method of its pu-
nishment? But we see that they who believe are so far from
wishing to be freed from their bodies, that together with
their confessions in Christ they declare the resurrection of
the flesh. No method of punishment then will that be
which is honoured even with the confession of the faith,
before their bodies.
93
witnessing, through its return back to life, to the Divine Chap. ix.
Power of the Saviour the being able to do all things easily.
6. Another. If the soul pre-existing according to them sin-
ned and was for this reason entangled with flesh, why does
the Law order the graver offences to be honoured with
death, and suffer him who has committed no crime to live ?
For I suppose that it would rather have been right to let
those who are guilty of the basest ill linger long in their
bodies, that they might be the more heavily punished, and
to let those who had committed no crime free from their
bodies, if the embodiment ranks as a punishment. But on
the contrary, the murderer is punished with death, the
righteous jnan suffers nothing in his body. The embodiment
does not therefore belong to punishment.
7. Another. If souls were embodied for previous sins, and
the nature of the body were invented as a species of punish-
ment for them, how did the Saviour profit us by abolishing
death ? how was not rather decay a mercy, destroying that
which punished us, and putting an end to the wrath against
us ? Hence one might rather say that it were meeter to
give thanks to decay than on the contrary to Him Who laid
on us endless infliction through the resurrection of the dead.
And yet we give thanks as freed from death and decay
through Christ. Hence embodiment is not of the nature of
punishment to the soul of man.
8. Another from the same idea. If the souls of men were
entangled with earthly bodies in satisfaction of elder trans-
gressions, what thank tell me shall we acknowledge to God
Who promises us the Resurrection ? For this is clearly a
renewal of punishment and a building up of what hurts us, if
a long punishment is clearly bitter to every one. It is then
hard that bodies should rise which have an office of punish-
ment to their wretched souls. And yet nature has from
Christ, as a gift renewing it unto joy, the resurrection.
The embodiment is not therefore of the nature of punish-
ment.
9. Another. The Prophetic word appears as publishing
to us some great and long desired-feast. For, says it, the j*- xxvi.
TAX.
4\
94
Souls and bodies alike created
Book I.
cap. i. 9.
7 t
Gen. xv.
5.
Deut. i.
10, 11.
S. James
iv. 3.
dead shall arise, and they that be in the tombs shall be raised.
But if the embodiment were indeed of the nature of punish-
ment to the wretched souls of men, how would not the Prophet
rather sorrow when proclaiming these things as from God ?
How will that proclamation be in any way good which brings
us the duration of what vexes us ? For he should rather hare
said, if he wished to rejoice those who had received bodies
by reason of sin, The dead shall not arise, and the nature of the
flesh shall perish. But on the contrary he rejoices them
saying that there shall be a resurrection of bodies by the will
of God. How then can the body wherein both ourselves rejoice
and God is well pleased be (according to the uncounsel of
some) of the nature of a punishment ?
10. Another. God, in blessing the blessed Abraham
promised that his seed should be as the multitude innume-
rable of the stars. If it be true that the soul sinning before
the body is sent down to earth and flesh to be punished,
God promised to the righteous man, an ignoble multitude of
condemned, runagates from good, and not a seed participant
of blessing. But God says this as a blessing to Abraham :
hence the origin of bodies is freed from all accusal.
11. Another. The race of the Israelites spread forth
into a multitude great and innumerable. And indeed justly
marvellous at this does the hierophant Moses pray saying
to them, And behold ye are this day as the stars of hea-
ven for multitude: the Lord God of your fathers make you
a thousand times so many more as ye are. But if it were
punishment to the souls of men to be in the world with
bodies, and they must needs so be, and not bare of them,
Moses' saying will be found to be verily a curse, not a bless-
ing. But it is not so, it was made as a blessing : the em-
bodiment therefore is not of the nature of punishment.
12. Another. To those who attempt to ask amiss God
endures not to give. And an unlying witness to us will be
the disciple of the Saviour, saying, Ye ask and receive not,
because ye ask amiss. If then it were a punishment to a
soul to be embodied, how would not one with reason say
that Hannah the wife of Elkanah missed widely of what was
in Blessing to us from God.
95
fit, when she so instantly poured her prayer unto God and
asked for a man child. For she was asking for the down-
fall of a soul and its descent into a body. How then came
God to give her the holy Samuel as her son, if it were wholly
of necessity that a soul should sin, in order that so, en-
tangled with a body, it might fulfil the woman's request.
And yet God gave, to Whom it is inherent to give only good
things and, by readily assenting to her, He frees her request
from all blame. Hence embodiment is not a result of sin,
nor yet of the nature of punishment as some say.
13. Another. If the body has been given as a punish-
ment to the soul of man, what induced Hezekiah the king
of Jerusalem, although good and wise, to deprecate not
without bitter tears the death of the body, and to shrink from
putting off the instrument of his punishment, and to beseech
that he might be honoured with an increase of years, al-
though he surely ought, if he were really good, not to have
deprecated death, but to have thought it a burden to be en-
tangled with a body and to have acknowledged this rather
than the other as a favour. And how did God promise him
as a favour saying, Behold I will add unto thy days fifteen
years, albeit the promise was an addition of punishment,
not a mode of kindness, if these set forth the truth ? Yet
the promise from above was a gift and the addition a
kindness. Hence the embodiment is not a punishment to
souls.
14. Another. If the body is given to the soul of man in
the light of punishment, what favour did God repay to the
Eunuch who brought up Jeremiah out of the dungeon, say-
ing, I will give thy life for a prey and will save thee from
the Chaldeans ? For He should rather have let him die that
He might also honour him, releasing him from the prison and
punishment. What tell me did He give to the young men
of Israel, in delivering them from the flame and from the
cruelty of the Babylonians ? why did He rescue the wise
Daniel from the cruelty of the lions ? But verily He doeth
these things in kindness and is glorified because of them.
The dwelling in the flesh is not then of the nature of punish-
Chap. ix.
cap. i. 9.
1 Sam. i.
11.
Is.
xxxviii.5.
Cf Jer.
xxxix. 17,
18.
Dan. ii
lb. vi.
96
Bodies given us not for punishment
Bqok I.
cap .i .9,
2 Cor. v.
10.
Rom. xii,
1.
Cf Phil,
iv. 18.
Rom. v.
14.
Infra ix.
2.
ment, in order that honour and punishment at God's hands
may not be one and the same.
15. Another. Paul teaching us that there shall be in due
time an investigation before the Divine Judgment-seat of
each man's life says, For we must all appear before the judge-
ment-seat of Christ, that every one may receive the things done
in his body, according to that he done, whether it be good or bad.
But if it be only for the things done in the body that a man
either receiveth punishment at the hands of the Judge, or is
accounted worthy of befitting reward, and no mention is
made of prior sins, nor any charge previous to his
birth gone into : how had the soul any pre-existence, or how
was it humbled in consequence of sin, as some say, seeing
that its time with flesh is alone marked out, for that the
things alone that were done in it are gone into ?
16. Another. If souls were embodied on account of pre-
vious sins, how does Paul write to us saying, Present your
bodies a living sacrifice, holy, acceptable unto God ? For if
in the nature of punishment they were given to our wretched
souls, how should we present then for an odour of a sweet
smell to God ? how will that be acceptable through which
we received our sentence ? or what kind of virtue at all will
that admit of, whose nature is punishment, and root sin ?
17. Another. Shewing that corruption is extended against
the whole nature of man, because of the transgression in
Adam, Paul saith, Nevertheless death reigned from Adam to
Moses even over them that had not sinned after the similitude
of Adam's transgression. How then does he say that death
reigned even over them that had not sinned, if the mortal
body were given us in consequence of former sins ? For
where at all are they that have not sinned, if the embodi-
ment be the punishment of faults, and our being in this
life with our body is a pre-existing charge against us ?
Unlearned then is the proposition of our opponents.
18. Another. The Disciples once made enquiry of our
Saviour concerning one born blind, and said, Master who did
sin, this man or his parents, that he was bom blind ? For
since it is written in the prophetic Scriptures, of God, that
but in God's good pleasure.
97
He visits the iniquity of the fathers upon the children, the
disciples began to imagine that such was the case with
this man. What then does Christ say to this ? Verily I
say to you, neither hath this man sinned nor his parents, but
that the works of God should be made manifest in Mm. How
then does He exempt them from sin, although not free from
blame as to their lives ? for being men, they were surely
liable also to faults. But it is manifest and clear that
the discourse pertains to the period prior to birth, during
which they not yet existing, neither had they sinned, that
Christ may be true.
19. Another. The blessed Prophet Isaiah explaining the
reason of the earth being made says, He created it not in vain,
He formed it to be inhabited. But it was altogether right
that the earth should be inhabited, not filled with bare spirits,
nor with fleshless and unclad souls, but with bodies suit-
able to it. Was it then Divine Counsel that wrought that
souls should sin, in order that the nature of bodies should also
come into being, and thus at length the earth be shewn to
have been created not in vain ? But this is absurd ; the
other therefore has the better.
20. Another. Wisdom the Artificer of all things says of
herself in the book of Proverbs I was she in whom He re-
joiced, the Creator of all that is, and I daily rejoiced always
before Him when He rejoiced in having consummated the world
and toolc delight in the sons of men. When then on His com-
pletion of the world, God rejoices exceedingly in the form-
ing of man, how will he not be bereft of all sense who
subjects the soul to previous sins and says that it was there-
fore embodied, and was punished after this fashion ?
For will not God be the maker of a prison rather than a
world ? will He not be delighting contrary to reason in
those who are undergoing punishment ? And how will
He be Good who delights in things so absurd ? But verily
He is Good and therefore the Maker of things good : the
embodiment will not therefore be of the nature of punish-
ment.
21. Another. If the soul of man by its entanglement
VOL. 1. H
Chap. ix.
c.i. 9, 10.
Exod. xx.
5.
Infra ix.
3.
Isa. xlv.
18.
Prov. viii.
30, 31.
LXX.
98
Bodies a kindness, not a punishment.
Book I. with flesh pays the penalty of transgressions prior to its
' ' birth in the world, and the body occupies the position of a
2 S. Pet. punishment to it, why was the Flood brought in upon the
world of the ungodly, and Noah being upright was pre-
served and has this recompense of his faith from God ? For
ought not rather those who had sinned exceedingly to have
lingered longer time in the body that they might be punished
also more severely, and the good to have been set free from
their bonds of flesh and received the release from the body
as the recompense of their piety toward God ? But I suppose
that the Creator of all being Righteous lays on each rank
the sentence due to it. Since then He being Righteous
punishes the ungodly with the death of the body, gladdens
again the righteous with life together with the body : bodies
are no punishment to the souls of men, that God be not un-
righteous, punishing the ungodly with favour, honouring
again the righteous with punishment.
22. Another. If to pay the penalty of previous offences the
soul has descended into flesh and body, how did the Saviour
love Lazarus, raising him, and compelling him who was
once set free from his bands to return to them again ? But
Christ did it helping him and as a friend did Ha honour
the dead by raising him from the dead. To no purpose then
is the proposition of the opponents.
23. Another. If, as those in their nonsense say, the
body was given to the soul in the light of a punishment,
devised on account of former sin of its, it was sin that
brought in the nature of human bodies. But again also death
entered by sin : sin therefore clearly appears arming itself
against itself, undoing the beginning by what follows, and
Satan is therefore divided against himself, how then shall
his kingdom stand ? as our Saviour saith. But verily so to
think is incredible: the contrary therefore is true.
24. Another. God created all things in incorruption and
He made not death, but through envy of the devil came death
into the world. But if it be true, that the body was given in
nature of punishment to the soul of man, why, sirs, should
we accuse the envy of the devilfor bringing in to us the termi-
Infraxi.
36.
Rom.
12.
S. Luke
xi. 18.
Wisdom i.
13; ii. 24.
God the Son Uncreated Light.
99
nation of wretchedness and destroying the body which is Chap. ix.
our punishment ? And for what in the world do we offer
thanks to the Saviour for having again bound us to the flesh
through the resurrection ? yet we do indeed give thanks, and
the envy of the devil has vexed our nature, procuring cor-
ruption to our bodies. No mode of punishment then is the
body nor yet is it the wages of our former sin.
i<
And the world was made by Him.
The Evangelist in these words needfully indicates that
the world was made through the Very Light, that is, the Only-
Begotten. For although, having called Him most distinctly
Word at the beginning, he affirmed that all things were made Supra ver.
through Him and that without Sim nothing was brought into
being, and demonstrated thereby that He was their Maker
and Creator : yet it was necessary now most particularly to
take this up again anew, that no room of error and perdition
might be left to those who are wont to pervert the up-
rightness of the Divine dogmas. For when he said of the
Light that it was in the world, that no one wresting the say-
ing to senseless conceptions, should make the Light connu-
merate with the visible portions of the universe (as sun and
moon and stars for example are in the world, but as parts of the
universe, and as limbs of one body), profitably and of necessity
does the Evangelist introduce the Only -Begotten as Fashioner
and Artificer of the whole universe, and thereby again fully
stablishes us and leads us into an unerring and right appre-
hension of the truth. For who would be so silly or have such
great folly in his mind, as not to conceive that wholly other
than the universe is He through Whom it is said to have been
made, and to put the creature in its own place, to sever off the
Creator in reasoning and to conceive that His Nature is Di-
vine ? For the thing made must needs be other in nature
than the Maker, that maker and made appear not the same.
For if they be conceived of as the same, without any in-
herent distinction as to the mode of being, the made will
mount up to the nature of the Maker, the Creator descend
to that of the creatures, and will no longer have Alone the
h 2
100
The world knew not God the Son,
Book I. power of bringing into being, but this will be found to exist
* in potential in things made also, if nothing at all severs them
from being consubstantial with God : and so at length the
creature will be its own creator and the Evangelist will endow
the Only- Begotten with a mere title of honour when he says
that He was in the world, and the v)orld, was made by Him. But
he knows that the Creator of all things is One in Nature.
Not as the same then will made and Maker, God and creature
be conceived of by those who know how to believe aright,
but the one will be subject as a bondman, acknowledging
the limit of its own nature : the Son will reign over it, having
Alone with the Father the power both to call things which
be not as though they were and by His ineffable Power to
bring that which is not yet into being.
But that the Son being by Nature God, is wholly Other than
the creature, we having already sufficiently gone through in
the Discourse of the Holy Trinity, will say nothing more here.
But we will add this for profit, that in saying that the world
was made through Him he brings us up to the thought of
the Father, and with the " Through Whom " brings in also
the " Of Whom." For all things are from the Father through
the Son in the Holy Ghost.
Rom. iv.
17.
?r;:
■ I :■ i
And the world knew Him, not.
The bearer of the Spirit is watchful and hastens to fore-
stall the sophistry of some ; and you may marvel again at the
Supra ver. reasoning in his thoughts. He named the Son Very Light,
and affirmed that He lighteth every man that cometh into the
world, and besides says that He was in the world and the
world ivas made through Him.
But one of our opponents might forthwith say, „ If the
„ Word, sirs, were light and if it lighted the heart of every
„ man, unto Divine knowledge that is and unto the under-
„ standing that befits man, and if it were always in the world
„ and were Himself its Maker, how came He to be unknown
„ even during so long periods ? He therefore was not light-
„ ing nor yet was He at all the Light.' 1
These things the Divine meets with some warmth saying
through its own fault.
101
The world knew Him not : not on His own account was He Chap. ix.
unknown, says lie ; but let the world blame its own weak-
ness. For the Son lighteth, the creature blunts the grace.
It had imparted to it sight to conceive of Him Who is
God by Nature, and it squandered the gift, it made things
made the limit of its contemplation, it shrank from going
further, it buried the illumination under its negligence, it
neglected the gift which that it might not befall him Paul \J im - iv -
commands his disciple to watch. Nought then to the light 2 Tim. iv.
is the ill of the enlightened. For as the light of the sun rises
upon all, but the blind is nothing profited, yet we do not
therefore reasonably blame the sun's ray, but rather find
fault with the disease of the sight (for the one was lighting,
the other received not the lighting) : so (I deem) ought we
to conceive of the Only-Begotten also, that He is Very Light.
But the god of this world, as Paul too saith, hath blinded the 2 Cor. iv.
minds of them which believe not, lest the light of the knowledge
of God should shine among them. We say then that the
man was subjected to blindness herein, not that he reached
a total deprivation of light (for the God-given understand-
ing is surely preserved in his nature) but that he was
quenching it with his more foolish manner of life and that
by turning aside to the worse he was wasting and melting
away the measure of the grace. Wherefore the most wise
Psalmist too when representing to us the character of such
an one, then indeed (and rightly) begs to be enlightened,
saying to God, Open Thou mine eyes that I may behold won- p s . cxix.
drous things out of Thy law. For He gave them the law to be i s ^ v yj #
their help, which re-kindled in us the Divine Light and ?°-^ x
purged away like a sort of humour from the eyes of the
heart the darkness which came upon them from the ancient
unlearning.
The world then is under the charge of unthankfulness
alike and want of perception in this matter, both as ignorant
of its own Creator, and shewing forth no good fruit from
being lighted, that that again may be manifestly true of it,
which was sung by prophet's voice of the children of Israel,
I looked that it should bring forth grapes, but it brought forth Isa. v. 4
m
102
God the Son not received
J
Book I.
cap. i. 11,
thorns. For the fruit of being enlightened is verily the true
apprehension of the Only Begotten,, hanging like a grape-
bunch from the vine branch, I mean man's understanding,
and not on the contrary the uncounsel that leads to poly-
theistic error, like the sharp briar rising up within us and
wounding to death our mind with its deceits.
I I
Ps. xlix.
20.
Rom. xi.
22.
1 1 He came unto His own and His own received Him not.
The Evangelist pursues his plea that the world knew not
its Illuminer, that is the Only-Begotten, and from the worse
sin of the children of Israel, he hastens to clench the charges
against the Gentiles and shews the disease of ignorance
alike and unbelief which lay upon the whole world. Very
appositely does he drive forward to discourse of the Incarna-
nation, and from speaking of the Godhead a , he comes down
by degrees to the exposition of the Dispensation with Flesh,
which the Son made for our sakes.
For it were no marvel if the world knew not, says he, the
Only-Begotten, seeing that it had left the understanding
that befits man, and was ignorant that it is and was made in
honour, and compared to the beasts that perish, as the Di-
vine Psalmist also said; when the very people who were
supposed above all to belong to Him shook Him off when
present with the Flesh and would not receive Him when .He
came among them for salvation to all, recompensing to faith
the kingdom of Heaven. But observe how exact is his lan-
guage about these things. For the world he accuses of not
at all knowing Him Who lighteth it, elaborating for it a
pardon so to speak just on this account, and preparing be-
forehand reasonable causes for the grace given to it : but
of those of Israel who were reckoned among those specially
belonging to Him, he says, Received Him not. For it would
not have been true to say, Knew Him not, when the older
law preached Him, the Prophets who came after led them
by the hand to the apprehension of the truth. The sen-
tence therefore of severity b upon them was just, even as the
• 4% aitpdrov 6to\oylas " from pure the Flesh.
Theology," speaking of the Divine Na- b atroToplas as in Rom. 1. c. " cutting
ture apart from the Dispensation with off."
by Israel, who was His own.
103
goodness too upon the Gentiles. For the world, or the Gen- Chap. ix.
tiles, having lost their relation c x with God through their 1 lK^iw<nv
downfall into evil, lost besides the knowledge of Him
Who enlighteneth them : but the others, who were rich
in knowledge through the law and called to a polity pleasing
to God, were at length voluntarily falling away from it, not
receiving the Word of God Who was already known to them
and Who came among them as to His own. For the whole
world is God's own, in regard of its creation, and its being
brought into being from Him and through Him : but Israel
will more fitly be called His own d , and will gain the glory
hereof, both on account of the election of the holy fathers
and for that he was named the beginning and the first-born
of the children of God. For Israel is My son, My first-born, Exod. iv.
says God somewhere to Moses : whom also setting apart for
Himself as one and picked out, He was wont to call His own
people, saying to Pharaoh king of Egypt Let My people go. Ib.viii.i.
Proof from the books of Moses also shews that Israel spe-
cially pertains unto God. For when, it says, the Most High was Deut.
dividing the nations, when he was separating the sons of Adam, LXX. '
he set the bounds of the nations according to the number of the
angels of God, and his people Jacob became the Lord's portion,
Israel the lot of his inheritance. Among whom He also walked,
as in His own lot and special portion, saying, I am not sent s - Matt.
but unto the lost sheep of the house of Israel.
But when He was not received, He transfers the grace to
the Gentiles, and the world which knew Him not at the be-
ginning is lighted through repentance and faith, and Israel
returns to the darkness whence he had come forth. Where-
fore the Saviour too saith, For judgement I am come into this Infra i
world, that they which see not might see, and that they which
see might be made blind.
39.
12 But as many as received Him, to them gave He power to became
the sons of Gad, to them that believe on His Name.
A right judgement verily and worthy of God ! The first-
born, Israel, is cast out ; for he would not abide in-ownness 3 " «V <>««'-
" oiKtioxfis, the relation of belonging d t<|3 t^s iSiotijtos airoH(K\7)ff(Tai
to the household. \6y<fi
104
Israel rejected,
Book I.
cap. i. 12
WW
\\ ' i
i H
8 /xerafio-
fferai
Rom. xi.
24.
Isa. i. 4.
lS.Pet.ii,
9.
1 Cor. xv,
49.
Gen. i. 27.
with God, nor did lie receive the Son, Who came among His
own, he rejected the Bestower of Nobility, he thrust away
the Giver of Grace : the Gentiles received Him by faith.
Therefore will Israel with reason receive the wages of their
folly, they will mourn the loss of good things, they will receive
the bitter fruit of their own ill- counsel, bereft of the sonship ;
and the Gentiles will delight them selves in the good things that
are through faith, they shall find the bright rewards of their
obedience and shall be planted out 8 in his place. For they
shall be cut out of the olive tree which is wild by nature, and
be graffed contrary to nature into a good olive tree. And
Israel shall hear, Ah sinful nation, a people laden with ini-
quity, a seed of evildoers, children that are corrupters, they
have forsaken the Lord, they have provoked the Holy One of
Israel unto anger : but one of Christ's disciples shall say to
the Gentiles, But ye are a chosen generation, a royal priest-
hood, an holy nation, a peculiar people, that ye should shew
forth the praises of Him Who hath called you out of darkness
into His marvellous Light. For since they received the Son
through faith, they receive the power to be ranked among
the sons of God. For the Son gives what is His alone and
specially and of nature to be in their power, setting it forth
as common, making this a sort of image of the love for man
that is inherent to Him, and of His love for the world. For
in none other way could we who bore the image of the earthy
escape corruption, unless the beauty of the image of the hea-
venly were impressed upon us, through our being called to
sonship. For being partakers of Him through the Spirit,
we were sealed unto likeness with Him and mount up to the
primal character of the Image after which the Divine Scrip-
ture says we were made. For thus hardly recovering
the pristine beauty of our nature, and re-formed unto
that Divine Nature, shall we be superior to the ills that have
befallen us through the transgression. Therefore we mount
up unto dignity above our nature for Christ's sake, and we
too shall be sons of God, not like Him in exactitude, but by
grace in imitation of Him. For He is Very Son, existing
from the Father ; we adopted by His Kindness, through
\4
the Gentiles received.
105
grace receiving I have said, Ye are gods and all of you are Chap. ix.
children of the Most High. For the created and subject p s .ixxxii!
nature is called to what is above nature by the mere nod and *
will of the Father : but the Son and God and Lord will not
possess this being God and Son, by the will of God the Fa-
ther, nor in that He wills it only, but beaming forth of the
Very Essence of the Father, He receives to Himself by Na-
ture what is Its own Good. And again He is clearly seen
to be Very Son, proved 4 by comparison with ourselves. For 4 SoKina-
since that which is by Nature has another mode of being
from that which is by adoption, and that which is in truth
from that which is by imitation, and we are called sons of
God by adoption and imitation : hence He is Son by Nature
and in truth, to Whom we made sons too are compared,
gaining the good by grace instead of by natural endow-
ments.
£6/j.fvos
13 Which were begotten, not of blood nor of the will of the flesh
nor of the will of man but of God.
They who, he says, have been called by faith in Christ unto
sonship with God, put off the littleness of their own na-
ture, and adorned with the grace of Him Who honoureth them
as with a splendid robe mount up unto dignity above nature :
for no longer are they called children of flesh, but rather
offspring of God by adoption.
But note how great guardedness the blessed Evangelist
used in his words. For since he was going to say that
those who believe arebegotten of God, lest any should suppose
that they are in truth born of the Essence of God the Fa-
ther and arrive at an exact likeness with the Only-Begotten,
or that of Him too is less properly said, From the womb before Ps. ex. 3.
the Day star begat I Thee, and so at length He too should
be brought down to the nature of creatures, even though
He be said to be begotten of God, needs does he contrive
this additional caution. For when he had said that power
was given to them from Him Who is by Nature Son, to be-
come sons of God, and had hereby first introduced that
which is of adoption and grace, without peril does he after-
106
Israel had the type,
Book I.
cap. i. 13.
5 oiKeiS-
rt\ra <pv-
autty
Isa. i. 2.
LXX.
Heb.x.l.
lb. ix. 10,
Rom. viii
15.
1 Cor. x.
2.
Gal. iii.
19.
wards add were begotten of Ood; that lie might shew the
greatness of the grace which was conferred on them, gather-
ing as it were into kinness of nature 5 that which was alien
from God the Father and raising up the bond to the no-
bility of its Lord, by means of His warm love to it.
What more then, will one perchance say, or what special
have they who believe in Christ over Israel, since he too is
said to have been begotten of God, as in, I begat and exalted
sons, but they rejected Me ? To this I think one must say,
first, that the Law having a shadow of good things to come,
and not the very image of the things, did not give to the
children of Israel to have even this in truth, but limned as
in type and outline upon them, until the time of reforma-
tion, as it is written, wherein they should at length be ma-
nifested who should more fitly and truly call God Father,
because the Spirit of the Only-Begotten dwells in them.
■ For the one had the spirit of bondage to fear, the other the
spirit of adoption unto liberty, whereby we cry Abba, Father.
Therefore the people who should attain unto sonship through
faith that is in Christ, were fore-described in Israel as it
were in shadow, even as we conceive that the circumcision
in Spirit was fore-typified in theirs of old in the flesh, and
in short, all of ours were in them in type. Besides, we say
that Israel was called to sonship typically through the me-
diator Moses. Wherefore they were baptized into him too,
as Paul saith, in the cloud and in the sea, and were re-
fashioned out of idolatry unto the law of bondage, the com-
mandment contained in the letter being ministered by angels :
but they who by faith in Christ attain unto sonship with God,
are baptized into nought originate, but into the Holy Trinity
Itself, through the Word as Mediator, Who conjoined to
Himself things human through the Flesh which was united
to Him, being conjoined of nature to the Father, in that He
is by Nature God. For so mounteth up the bond unto
sonship, through participation with the in truth Son, called
and so to say raised up to the dignity which is in Him by
Nature. Wherefore we who have received the regeneration
by the Spirit through faith, are called and are begotten of God.
jj we the verity. 107
f
: But since some in mad peril dare to lie, as against the Chap. ix.
Son, so against the Holy Ghost too, saying that He is origi-
nate and created, and to thrust Him forth altogether from
Consubstantiality with God the Father, come let us again
arraying the word of the true Faith against their unbridled
: tongues, beget occasions of profit both to ourselves and to
I our readers. For if neither God by Nature, sirs, nor yet
of God, is He Who is His Own Spirit and therefore Essen-
tially inexistent in Him, but is other than He, and not re-
moved from being connatural with things made, how are we
: ; who are begotten through Him said to be begotten of God ?
For either we shall say that the Evangelist certainly lies, or (if
he is true and it be so and not otherwise), the Spirit will be
:, God and of God by Nature, of Whom we too being accounted
: worthy to partake through faith to Christ-ward, are rendered
partakers of the Divine Nature and are said to be begotten of 2 S. Pet. i.
i. God, and are therefore called gods, not by grace alone wing-
ing our flight to the glory that is above us, but as having
»■■ now God too indwelling and lodging in us, according to what
■I is said in the prophet, I will dwell in them and walk in them. ^ Cor ; vi -
• 1 r r . 16, e Lev.
:,* For let them tell us who are filled full with so great un- xxvi. 12.
; learning, how, having the Spirit dwelling in us, we are ac- J fi Cor * U1 *
i cording to Paul temples of God, unless He be God by Nature.
I For if He be a creature and originate, wherefore does God Ib - 17 -
|! destroy us, as de fling the temple of God when we defile the
body wherein the Spirit indwells, having the whole Na-
tural Property 6 of God the Father and likewise of the Only- 6 fayvrliv
Begotten ? And how will the Saviour be true m saying : i8i6tt)to.
If a 'man love Me, he tvill keep My Words : and My Father ivill Infra
love him and we will come unto him and make Our abode with
him and rest 7 in him? albeit it is the Spirit Who dwells in 7 KaraXv-
0"OU€V
us, and through Him do we believe that we have the Father
and the Son, even as John himself said again in his epistles,
Hereby know we that we dwell in Him and He in us, because 1 S. John
He hath given us of His Spirit. And how at all will He be
called Spirit of God, if He be not of Him and in Him by
Nature and therefore God ? For if being, as those say,
originate, He is the Spirit of God, there is nothing to hinder
lb
mam
m
108
God the Son was made Flesh,
m
m
hi
hi
if
i
{
Hi!
I,!
Book I.
cap. i. 14.
De Tri-
nitate ad
Herm.
dial. 7 pp.
631 sqq.
the other creatures too from being called spirits of God. For
this will have already overtaken them in potential, if it is at
all possible that originate essence should be Spirit of God.
And it were meet in truth to set forth a long discourse
upon these things and to satiate more at length, overturning
the uncounsels of the heretics. But having already suffi-
ciently gone through what relates to the Holy Ghost, in the
Be Trinitate, we shall therefore forbear to say much yet.
Joel ii. 28.
14 And the Word was made Flesh.
8 Kadapus He has now entered openly 8 upon the declaration of the In-
carnation. For he plainly sets forth that the Only-Be-
gotten became and is called son of man ; for this and nought
else does his saying that the Word was made Flesh signify :
for it is as though he said more nakedly The Word was
made Man. And in thus speaking he introduces again to us
nought strange or unwonted, seeing that the Divine Scrip-
ture ofttimes calls the whole creature by the name of flesh
alone, as in the prophet Joel : I will pour out My Spirit upon
all flesh. And we do not suppose that the Prophet says that
that the Divine Spirit should be bestowed upon human flesh
soul-less and alone (for this would be by no means free from
absurdity) : but comprehending the whole by the part, he
names man from the flesh : for thus it was right and not
otherwise. And why, it is needful I suppose to say.
Man then is a creature rational, but composite, of soul that
is and of this perishable and earthly flesh. And when it
had been made by God, and was brought into being, not
having of its own nature incorruption and imperishableness
(for these things appertain essentially to God Alone), it was
sealed with the spirit of life, by participation with the Divi-
Gen. ii. 7. nity gaining the good that is above nature (for He breathed,
it says, into his nostrils the breath of life and man became a
living soul) . But when he was being punished for his trans-
lb. Hi. 19. gressions, then with justice hearing Dust thou art and unto
dust shalt thou return, he was bared of the grace ; the
breath of life, that is the Spirit of Him Who says I am the
Life, departed from the earthy body and the creature falls
giving of His own life to our flesh.
109
&
ft
i%
Tepov
I
into death, through the flesh alone, the soul being kept in CHAP.ix.
immortality, since to the flesh too alone was it said, Dust
thou art and unto dust shalt thou return. It needed there-
fore that that in us which was specially imperilled, should
with the greater zeal 9 be restored, and by intertwining 9 i°n & -
again with Life That is by Nature be recalled to immor-
tality : it needed that at length the sentence. Dust thou
art and unto dust shalt thou return should be relaxed, the
fallen body being united ineffably to the Word That quick-
eneth all things. For it needed that becoming His Flesh,
it should partake of the immortality that is from Him. For
it were a thing most absurd, that fire should have the
power of infusing into wood the perceptible quality of its in-
herent power and of all but transfashioning into itself the
things wherein it is by participation, and that we should not
fully hold that the Word of God Which is over all, would in-
work in the flesh His own Good, that is Life.
For this reason specially I suppose it was that the holy
Evangelist, indicating the creature specially from the part
affected, says .that the Word of God became Flesh, that so we
might see at once the wound and the medicine, the sick and
the Physician, that which had fallen unto death and Him
Who raised it unto life, that which was overcome of corrup-
tion and Him Who chased away the corruption, that which
was holden of death and Him Who is superior to death, that
which was bereft of life and the Giver of life.
But he says not that the Word came into flesh but that
It was made Flesh, that you may not suppose that He came
to it as in the case of the Prophets or other of the Saints
by participation, but did Himself become actual Flesh, that is
man : for so we just now said. Wherefore He is also God by
Nature in Flesh and with Flesh, as having it His own, and con-
ceived of as being Other than it, and worshipped in it and with
it, according to what is written in the prophet Isaiah, Men Isa. xlv.
of stature shall come over unto thee and they shall be thine : LXX.
they shall come after thee; in chains they shall come over
and they shall fall down unto thee, they shall make sup-
plication unto thee, for God is in thee, and there is no God
31
l^-
SI:
110
God the Son made Flesh a new
Book I. beside thee. Lo they say that God is in Him, not severing
'the Flesh from the Word; and again they affirm that
there is none other God save He, uniting to the Word
that which He bears about Him, as His very own, that is
the temple of the Virgin : for He is One Christ of Both.
J.'l
li
H : i
I « ! '.
i ; i>
And dwelt among us.
The Evangelist profitably goes over again what he has
said, and brings the force of the thought to a clearer com-
prehension. For since he said that the Word of God was
made Flesh, lest any out of much ignorance should imagine
that He forsook His own Nature, and was in truth changed
into flesh, and suffered, which were impossible (for the
Godhead is far removed from all. variableness and change
into ought else as to mode of being) : the Divine exceeding
well added straightway And dwelt among us, that consider-
ing that the things mentioned are two, the Dweller and
that wherein is the dwelling, you might not suppose
that He is transformed into flesh, but rather that He dwelt
in Flesh, using His own Body, the Temple that is from the
Col. ii. 9. Holy Virgin. For in Him dwelt all the fulness of the God-
head bodily, as Paul saith.
But profitably does he affirm that the Word dwelt in us,
unveiling to us this deep Mystery also : for we were all in
Christ, and the community of human nature mounteth up
unto His Person; since therefore was He named the last Adam,
giving richly to the common nature all things that belong
to joy and glory, even as the first Adam what pertained to
corruption and dejection. The Word then dwelt in all
Rom. i. 4. through one that the One being declared the Son of God
with jpoiver according to the Spirit of holiness, the dignity
might come unto all the human nature and thus because of
Ps. One of us, I have said Ye are gods and all of you are children
xxxn. . Q j ^ e jfiQgj. jiigfo might come to us also. Therefore in
Christ verily is the bond made free, mounting up unto mys-
Phil. H.7. tic union with Him Who bare the form of the servant ; yet in
us after the likeness of the One because of the relation after
Heb. ii. the flesh. For why doth He take on Him not the nature of
16, 17. J
I Cor. xv
45.
first-fruit to the whole human nature.
Ill
ana els but the seed of Abraham, whence in all things it be- Chap. ix.
. . . cap. i. 14.
hoved Him to be made like unto His brethren, and to become
in truth Man ? Is it not clear to all, that He descended
unto the condition of bondage, not Himself giving thereby
ought to Himself, but bestowing Himself on us, that we through 2 Cor. viii.
His Poverty might be rich, and, soaring up through likeness
to Him unto His own special good, might be made gods and
children of God through faith ? For He Who is by Nature
Son and God dwelt in us, wherefore in His Spirit do we cry Rom. viii.
Abba Father. And the Word dwells in One Temple taken
for our sakes and of us, as in all, in order that having all in
Himself, He might reconcile all in one body unto the Father, E P h - »•
as Paul saith.
And we beheld His glory, the glory as of the Only -he gotten of the
Father, full of grace and truth.
Having said that the Word was made Flesh, that is Man,
and having brought Him down to brotherhood with things
made and in bondage, he preserves even thus His Divine
dignity intact and shews Him again full of the own Nature
of the Father inherent to Him. For the Divine Nature has
truly stability in Itself, not enduring to suffer change to ought
else, but rather always unvarying and abiding in Its own En-
dowments. Hence even though the Evangelist says that the
Word was made Flesh, he yet affirms that It was not overcome
by the infirmities of the flesh, nor fell from Its pristine Might
and Glory, when It clad Itself in our frail and inglorious body.
For we saw, he says, His Glory surpassing that of others,
and such as one may confess befits the Only-Begotten Son
of God the Father : for full was He of grace and truth.
For if one looks at the choir of the saints and measures the
things that are wondrously achieved by each, one will
with reason marvel and be delighted at the good things that
belong to each and will surely say that they are filled with
glory from God. But the Divines and witnesses say
that they have seen the glory and grace of the Only-Begotten,
not competing with that of the rest, but very far surpassing
it and mounting up by incomparable excellencies, having no
measured grace, as though another gave it, but perfect and
112 God the Son works as God, the rest as servants.
I i
! ' I '
n \
Book I.
cap.L 15
1 ISllifjLO-
ros
2 yvfjcrioi
Heb. iii.
6.
Ps. cxviii,
26.
Jer. vii.
25.
Infra x.
37, 38.
S. Luke
ii. 52.
true as in the Perfect, that is, not imported nor supplied
from without in the way of accession, but essentially in-
existent, and the fruit of the Father's essential Property l
passing Naturally to the Son "Who is of Him.
And if it seem good to any to test more largely what has
been said, let him consider with himself both the deeds that
are wonderfully done by each of the saints and those of our
Saviour Christ and he will find the difference as great as we
have just said. And there is this besides ; — they are true 2
servants about the house, He as a Son over his own house.
And the Divine Scripture says of the Only-Begotten
Blessed be he that cometh in the Name of the Lord, but of the
saints God the Father says, I have even sent unto you all my
servants the prophets. And the one were recipients of the
grace from above, the other as Lord of Hosts says, If I do
not the works of My Father, believe Me not : but if I do,
though ye believe not Me, believe My works. If then the
Only-Begotten is seen by the very works to be as great in
power as the Father, He will conformably be celebrated by
equal honours, as the Doer of equal works, and will surely
as much surpass, even when in the Flesh, those who have
been called unto brotherhood, as God by Nature overleaps
the limits of men, and the Very Son the sons by adoption.
But since it is written in the blessed Luke, And Jesus
increased in wisdom and grace, we must observe here that
the Spirit-clad said that the Son hath His glory full of grace.
Whither then will that which is full advance, or what ad-
dition will that at all admit, beyond which there is nought ?
Hence He is said to increase, not in that He is Word and
God, but because He ever more greatly marvelled at, ap-
peared more full of grace to those who saw Him, through
His achievements, the disposition of those who marvelled
advancing, as is more true to say, in grace, than He Who is
Perfect as God. Be these things then spoken for profit,
though they be somewhat discursive.
15 John bare witness of Him and cried.
The most wise Evangelist follows again the course of his
The two witnesses to our Lord.
113
II
thoughts and makes the sequel duly correspondent to what CHAP.ix.
preceded. For when he said of the Son of God, we beheld Supra
His Glory, the Glory as of the Only-Begotten of the Father,
that he might not appear to alone say this (the word we have
seen not suiting a single person) , he joins with himself his
namesake witness, having one and the same piety with him-
self. I then, says he, bear witness (for I have beheld what
I said), and the Baptist likewise bears witness. A most
weighty pair of Spirit-clad, and a notable pair of men fos-
ter-brothers in truth and unknowing how to lie.
But see how exceeding forcible he made his declaration.
For he not only says that John bears witness of Him, but
profitably adds and cried, taking his proof from the words
The voice of him that crieth in the wilderness, and this too Is. xl. 3.
exceeding well. For it was possible that some of the op-
ponents might say, When did the Baptist witness to the Only-
Begotten or to whom did he impart the things regard- s
ing Him ? He cried then, says he, that is, not in a
corner does he utter them, not gently and in secret does he
bear witness : you may hear him crying aloud more clear
than a trumpet, (not you alone hearing these things,) wide-
spread and to all is his speech, glorious the herald, remark-,
able the voice, great and not unknown the Forerunner.
This was He of Whom I spake, He that cometh after me is preferred
[has become ] before me, for He was before me.
Having named the witness same-minded and same-named
with himself, and having shewn that he used a great voice
for the service of his preaching, he profitably adds the mode
too of his testimony : for it is in this in particular that the
whole question lies. What then do we find the great John
crying regarding the Only-Begotten ? He that cometh after
me has become before me for He was before me. Deep is the
saying and one that demands keen search into its meaning.
For the obvious and received meaning is thus : As far as
belongs to the time of the Birth according to the Flesh, the
Baptist preceded the Saviour, and Emmanuel clearly fol-
lowed and came after by six whole months, as the blessed
VOL. I. I
114
How to understand, He that cometh
3 Oetcpyj
jJL&TWV
■i ; i
Book l Luke related. Some suppose that John said this, that it may-
be understood thus, He that cometh after me, in point of
age, is preferred before me. But he who fixes a keener
eye on the Divine thoughts 3 may see, in the first place,
that this view introduces us to futile ideas and carries
us far from the needful subject of consideration. For the
holy Baptist is introduced as a witness, not in order to shew
that Christ was once later, then again earlier in the time of
Supra ver. £Q g B| r th, but as a co- witness of His Qlory, the Glory as of
the Only -Begotten of the Father full of grace and truth.
What meaning then can one give to such unseasonably in-
troduced explanations as these ? or how can one give us any-
clear interpretation, by understanding of time the words be-
fore us, He That cometh after me became before me ? For be
it laid down beyond a doubt that the Lord came after the Bap-
tist,- as being second to him in time according to the Flesh :
* how will He be also before him, I mean in time ? for due
order and sequence call us to this sense analogously to what
preceded. But I think that it is evident to every one, that
this is an impossibility. For that which cometh short of
anything in point of time will never have the start of its
leader. Hence it is a thing utterly senseless and altogether
past belief, to imagine that the holy Baptist said of time after
the Flesh,. He that cometh after me has become before me.
But understanding it rather in accordance with the line of
thought that preceded, we will believe that it was said in
some such sense as this. The blessed Baptist meetly car-
ries up his mode of speaking from a customary phrase to its
spiritual import, and advances as it were from an image drawn
from our affairs to the exposition of subtler thoughts.
For that which leads is ever considered to be more glori-
ous than those which are said to follow, and things which
succeed yield the palm to those that precede them. As for
example, he who is a skilled worker in brass, or carpenter,
or weaver, takes the lead and has superiority over him
who is conceived as following by being a learner and advan-
cing to perfect knowledge. But when such an one has sur-
passed the skill of his teacher and leaving that behind attains
iz
after me has become before me.
115
*>
\\
to something superior, I deem that he who is surpassed Chap. ix.
may not unfitly say of his outstripping pupil, He that cometh
after me, has become before me.
Transferring then after this sort the force of our idea to
our Saviour Christ and the holy Baptist, you will rightly
understand it. Take now the account of each from the be-
ginning. The Baptist was being admired by all, he Was
making many disciples, a great multitude of those who came
for Baptism was always surrounding him: Christ, albeit
superior, was unknown, they knew not that He was Very
God. Since then He was unknown, while the Baptist was
admired, He seemed I suppose to fall short of him; He came
a little after him who had still the higher position in honour
and glory from men. But He That cometh after has become
before, being shewn to be greater and superior to John. For
the One was at length revealed by His works to be God, the
other not surpassing the measure of human nature, is found
at last to have become after.
Hence the blessed Baptist said darkly, He that cometh after
me has become before me, instead of, He who was once behind
me in honour, is beheld to be more glorious, and surpasses by
incomparable excellencies the measure that befits and belongs
to me. Thus understanding the words, we shall find him a
witness of the Glory of the Only-Begotten and not an unsea-
sonable setter forth of useless things. For his saying that
Christ is greater than himself who has a great reputation
for holiness, what else is it than witnessing to His especial
glory ?
For He was before me.
Having said that He has become before me, he needfully
adds, For He ivas before me, ascribing to Him glory most
ancient, and affirming that the precedence of all things ac-
crued not to Him in time, but is inherent in Him from the
beginning as God by Nature. For He was before me> says
he, instead of, Always and every -way superior and more
glorious. And by His being compared with one among
things originate, the judgment against all is concentrated in
i2
&st
'.*
116 All that we have a gift from the Son's fulness.
Book I. behalf of Him Who is above all. For we do not contemplate
caj'. i. 1G. ...-,.
the great and glorious dignity of the Son as consisting m this
alone that He surpassed the glory of John, but in His surpass-
ing every originate essence.
16 And of His fulness have all we received.
* . The Evangelist in these words accepts the true testimony
of the Baptist, and makes clear the proof of the superiority of
our Saviour, and of His possessing essentially the surpass-
ing every thing originate, both in respect of glory itself
(whereof he is now more especially speaking) and of the bright
catalogue of all the other good things.
For most excellently, says he, and most truly does the
Baptist appear to me to say of the Only-Begotten, For He
was before me, that is far surpassing and superior. For all
we too, who have been enrolled in the choir of the saints, enjoy
the riches of His proper good, and the nature of man is en-
nobled with His rather than its own excellences, when it is
found to have ought that is noble. For from the fulness of
the Son, as from a perennial fountain, the gift of the Divine
graces springing forth comes to each soul that is found
worthy to receive it. But if the Son supplies as of His Natu-
ral fulness, the creature is supplied : — how will He not be con-
ceived of as having glory not similar to the rest, but such as
will beseem the Only-Begotten of God, having the superiority
over all as the fruit of His own Nature, and the pre-eminence
as the Dignity of His Father's Being ? And I think that the
most wise Paul too when defining as to the nature of all
things, was moved thereby to true ideas, so as hence at length
to address the creature, For what hast thou that thou didst not
receive ? For together with being, the well-being after such
and such wise, is God's gift to the creature, and it has nothing
of its own, but becomes rich only with the munificence of Him
Who gives to it. But we must note again that he says that
the Son is full, that is, All-perfect in all things, and so greatly
removed from being lacking in anything whatever, that He
can bestow even on all, refusing diminution, and preserving
the greatness of His own excellence always the same.
1 Cc
8. John the Baptist confessed his Lord's superiority. 117
17 And grace for grace, for the law was given by Moses, but Chap. ix.
grace and truth came by Jesus Christ. '.' '
Having said that the glory of the Only -Begotten was
found more brilliant than any fame among men, and intro-
ducing the greatness in holiness incomparable above all saints
that is in Him, he studies to prove this from those who
have mounted up to the height of virtue. Of John then the
Saviour saith, Verily I say unto you, Among them that are s : Matt -
horn of women there hath not risen a greater than John the
Baptist. But this so great and exalted man, he brought
forward but now, as himself says, crying and saying with a
loud voice, He that cometh after me is preferred before me for Supraver.
He was before me. But since John's glory was inferior and
gave place to the Only-Begotten, how must one not needs sup-
pose that no one of the saints besides is brought up to equal
measure with the Saviour Christ in regard of the glory which
appears in the splendour of their actions ? The Saints then
that lived at the time of the Advent, not being able to sur-
pass the virtue of John, nor mounting up to the measure
that accrued to him, will with him yield the victor's palm to
Christ, if the blessed Baptist gaining the highest summit in
what is good, and having failed in no manner of excellence,
receives not through the voice of another the judgment of
inferiority to Him, but himself sealed it against himself, speak-
ing, as a saint, truly. But since it was necessary that Em-
manuel should be shewn to be greater and better than the saints
of old, needs does the blessed Evangelist come to the hiero-
phant Moses first : to whom it was said bv God, I know thee Exod.
J xxxiii. 12
before all and thou didst find grace in My sight. For that he
was known before all to God, we shall know by this again : If, Num. xii.
he says, there be a prophet among you, I the Lord will make
Myself known unto him in a vision and will speak unto him in
a dream. My servant Moses is not so, who is faithful in all
Mine house. With him will I speak mouth to mouth, even ap-
parently and not in dark speeches. The all-wise Moses having
therefore so great excellency above the elder saints, he
shews that the Only -Begotten is in everyway superior and of
more renown, that He might be shewn in all things to have Col. i, 18.
118
Cod tlie Son's gifts contrasted
I'i
Book I.
c.i.16,17.
Supra ver.
15.
lb. 16.
Gal. iii.
22.
Infra xii.
47.
the 'pre-eminence, as Paul saith : and therefore he says,
And grace for grace, for the law was given by Moses, but
grace and truth came by Jesus Christ : for I think that
the blessed Evanglist would indicate something of this kind :
The great Baptist, he says, made true confession declaring
openly respecting the Only-Begotten, He that cometh after
me is preferred before me, for He was before me, for of His
fulness have all we received. And let no one suppose that
the Only-Begotten surpasses John or the rest of the saints
who belonged to the times of the Advent, but came short
of the glory of the elder saints, who were illustrious in
holiness in the times before the Advent; for he will see Him,
says he, far surpassing the measure of Moses, although he
possessed the superiority in holiness as compared with them ;
for the Lawgiver clearly affirmed that He knew him before
all. John then was convicted by his own mouth of coming
behind the glory of Christ : he comes short of His splen-
dour, and there is no question at all about him, or anything
to embarrass the finding out of the truth.
Whence then shall we find that the hierophant Moses
himself also came short of the glory of the Lord ? Let the
student, he says, diligently examine the evangelic grace given
to us by the Saviour, in contrast with the grace of the law
that was through Moses. For then will he see that the
Son was as much superior, as He is proved to be the Lawgiver
of better things than the polity of the law and introducing
things superior to all those which were through Moses.
For the law, he says, was given through Moses, grace and
truth came by Jesus Christ. What then is the distinction
between the law and the grace that comes through the Savi-
our, let him again see who is fond of search and an ally of
good labours; we will say a little out of much, believing
that boundless and vast is the number of the thoughts
thereto belonging. The Law therefore was condemning the
world (for God through it concluded all under sin, as Paul
saith) and shewing us subject to punishments, but the Savi-
our rather sets it free, for He came not to judge the world
but to save the world. And the Law too used to give grace
with those given of old through Moses.
119
to mln, calling them to the knowledge of God, and drawing
away from the worship of idols those who had been led
astray and in addition to this both pointing out evil and
teaching good, if not perfectly, yet in the manner of a
teacher and usefully : but the truth and grace which are
through the Only-Begotten, does not introduce to us the
good which is in types, nor limn things profitable as in
shadow, but in glorious and most pure ordinances leads us
by the hand unto even perfect knowledge of the faith. And
the Law used to give the spirit of bondage to fear, but Christ
the spirit of adoption unto liberty. The Law likewise brings
in the circumcision in the flesh which is nothing (for cir-
cumcision is nothing, as Paul writes to certain) : but our Lord
Jesus Christ is the Giver of circumcision in the spirit and
heart. The Law baptizes the defiled with mere water : the
Saviour with the Holy Ghost and with fire. The Law brings
in the tabernacle, for a figure of the true : the Saviour bears
up to Heaven itself and brings into the truer tabernacle,
which the Lord pitched and not man. And it were not hard
to heap up other proofs besides, but we must respect our
limits.
But we will say this for profit and need. The blessed
Paul in few words solved the question, saying of the law
and of the Saviour's grace, For if the ministration of condem-
nation be glory, much more doth the ministration of righteous-
ness exceed in glory. For he says that the commandment
by Moses is the ministration of condemnation; the grace
through the Saviour, he calls the ministration of righteous-
ness, to which he gives to surpass in glory, most perfectly
examining the nature of things, as being clad with the Spirit.
Since then the Law which condemns iv as given by Moses, the
grace which justifies came by the Only-Begotten, how is not
He, he says, superior in glory, through Whom the better
things were ordained ? The Psalmist then will also be true,
crying aloud in the Spirit that our Lord Jesus Christ sur-
passes the whole illustrious multitude of the saints. For
who, he says, among the clouds shall be made equal unto the
Lord ? or who shall be likened unto the Lord among the sons
Chap. ix.
c.i.16,17.
Rom. viii.
15.
1 Cor. vii.
19.
Rom. ii.
29.
S. Matt,
iii. 11.
Heb. ix.
24.
lb. viii. 2.
2 Cor. iii.
9.
Ps.
lxxxix.
LXX
Book I.
c.i.16,17.
Exod.
xxxiii. 12.
LXX.
S. Matt,
xi. 11.
Supra ver,
14.
t i ■«
120 Christ's glory that of God, the saints' that of men.
of God ? For the spiritual clouds, that is the holy Projfhets,
will yield the palm to Christ, and will never think that they
ought to aim at equal glory^with Him, when he who was
above all men known of God, Moses, is brought down to the
second place : and they who were called sons of God at the
time of the Advent, will not be wholly likened to Him Who
is by Nature Son, but will acknowledge their own measure,
when the holy Baptist says that he himself is far behind, of
whom He That knoweth the hearts says, Among them that
are born of women there hath not risen a greater than John
the Baptist. True therefore is the blessed Evangelist, say-
. ing that he has seen His glory, the glory as of the Only-
Begotten of the Father, that is, which beseems the Only-
Begotten Son of God the Father, and not rather those who
are called to brotherhood with Him, of whom He is First-
born.
ft !
: ,
CHAPTER X.
That the Only-Begotten is Alone by Nature the Son from the
Father, as being of Him and in Him.
18 No man hath seen God at any time; the Only-Begotten God*,
Which is in the Bosom of the Father, He hath declared Him.
See again herein the vigilance of the Spirit-clad. He
was not ignorant that some would surely say, bitterly 1 search-
ing into the things which are spoken of the Only-Begotten :
You said, good sir, that you had beheld His Glory, the glory
as of the Only-Begotten of the Father : then when you ought
to unfold to us the explanation of this and to tell us some
thing God-befitting and due, you made your demonstration
from His superiority to Moses and to the measure of John,
as though one could not in any other way see His Glory,
although the blessed Prophet Isaiah says, I saiv 'the Lord
sitting upon a throne high and lifted up and His train filled
the temple. Above it stood the Seraphim, each one had six
wings, with twain he covered his face and with twain he covered
his feet and with twain he did fly ; and one cried unto another
and said, Holy, holy, holy, is the Lord of hosts ; the whole
earth is full of His glory : Bzekiel again cried openly to us
that he both saw the Cherubim, having a firmament like a
sapphire resting upon their heads, and upon a throne like-
wise the Lord of Hosts : his words are these, And there
was a voice, says he, from the firmament that was over their
heads, and above the firmament that was over their heads was
the likeness of a throne, as the appearance of a sapphire stone :
and upon the likeness of the throne was the likeness as the ap-
pearance of a man above upon it : and I saw as the colour of
a "The Only-Begotten God." So andrine family and the Codex Sinaiticus
read the uncial MSS. BCL of the Alexi and so S. Cyril here.
1 irtKpSrt-
pov
Supra
ver. 14.
Isa. vi.
1-3.
Ezek. i.
25, 26-28.
122 The Unseen God how said to have been seen.
Book I.
cap. i. 18.
H :
Exod.
xxxiii. 20
Infra vi.
46.
Isa. vi. 1.
Ezek. i.
28.
T€TO
Supra
ver. 14.
Wisdom
xiii. 5.
Ps. xix. 1
amber, from the appearance of his loins even upwards and
from the appearance of his loins even downwards, I saw as it
were the appearance of fire and it had brightness round about,
as the appearance of the bow that is in the cloud in the day of
rain, so was the appearance of the brightness round about.
This was the appearance of the likeness of the glory of the
Lord.
Since therefore it was not unlikely that not a few of the
more unlearned would say some such things to us, needs
does the blessed Evangelist hasten to cut short their at-
tempts, saying, No man hath seen God at any time ; for the
Only -Begotten Himself being God, Which is in the bosom of
God the Father, made this declaration to us, saying most
clearly to the hierophant Moses, There shall no man
see My Face and live : and sometime to His own disciples,
Not that any man hath seen the Father, save He Which is of
God, He hath seen the Father. For to the Son Alone That
is by Nature is the Father visible and that in such wise
as one may think 2 that the Divine Nature Divinely sees and
is seen, and to none other of things which are. Yet will the
speech of the holy Prophets in no way be false when they
cry aloud that they saw the Lord of Hosts : for they do not
affirm that they saw that very essential Thing that the Na-
ture of God is, but they themselves too openly cry out, This
is the appearance of the likeness of the Glory of the Loed.
Therefore the fashion of the Divine Glory was darkly formed 3
out of things such as are ours, and was rather a likeness giving
things Divine as it were in a picture, while the truth of them
mounts up to excellence above mind and speech. Most ex-
cellently then does the most wise Evangelist saying, And we
beheld His glory, the glory as of the Only-Begotten of the Fa-
ther, full of grace and truth, bring in the demonstration
thereof from His superiority to all. For like as from the
beauty of the creatures proportionably is the Power of the
Creator of all beheld, and the heavens without voice declare
the glory of God, and the firmament sheweth His handywork :
so again will the Only-Begotten be proved superior in Glory
and more resplendent, surpassing apprehension, as regards the
'Mr
God the Son in the Father and from the Father. 123
power of the eye, as God; and wherein He surpasses the crea- Chap. X.
ture, therein deemed of and glorified as being above it. Such
thought then and no other I deem that the words now before us
are replete with. But we must note again that he both calls
the Son Only -Begotten God, and says that He is in the Bo-
som of the Father, that He may be shewn again to be outside of
any connaturality with the creature and to have His own
proper 4 Being of the Father and in the Father. For if He 4 ISidfrv-
is verily Only-Begotten God, how is He not Other in nature
than they who are by adoption gods and sons ? For the
Only-Begotten will be conceived of not among many bre-
thren, but as the Only one from the Father. But since,
while there are as Paul saith many who are are called gods
in heaven and earth, the Son is Only-Begotten God, He will
clearly be outside of the rest and will not be reckoned among
those who are gods by grace, but will rather be Very God
with the Father. For so does Paul conjoin Him, saying
to us, But to us One God the Father of Whom are all things,
and One Lord Jesus Christ by Whom are all things. For
the Father being by Nature One God, the Word That is of
Him and in Him will not remain external from being God,
eminent in the ownness 5 of Him Who begat Him, and ascend-
ing essentially to equal Dignity, because He is by Nature
God.
Therefore does he say that He is in the Bosom of the Fa-
ther, that you may again conceive His being in Him and of
Him 6 according to what is said in the Psalms : From the
womb before the day-star begat I Thee. For as here he puts
From the womb, because of His being of Him and that
really 7 , from likeness of things belonging to us (for
things born of men proceed from the womb) ; so too when he
says in the bosom, he would plainly shew the Son all but in
the womb of the Father which begat Him forth 8 , (as it were in
some Divine gleaming forth and unspeakable forth-come 9
unto His - own Person 10 ), but which yet possessesHim, since not
by cutting away x or division after the flesh, did the Divine
Offspring come forth 2 of the Father. And indeed the Son
somewhere says that He is in the Father and has again theFa-
1 Cor.viii.
6.
5 ISi6t7]TI
5 rb ivav-
avrov
Ps. ex. 3.
LXX.
7 yvriclais
B €K<j>a.VTl-
kccs
9 TTpo6S(f}
10 vTr6(rra-
aiv
1 airoKo-
2 irpotKv-
*« .
Infra xiv.
10.
124
TJie Bosom of the Father, the Intimate
m
II'-
' i (/ !
1 Cor.viii
12, 11.
4 cupvAa-
KTWS
Book. I . ther in Him. For the very own of the Father's Essence passing
» rb ya P * essentially' 3 into the Son, shews the Father in Him, and the
i0V &v<ri- Father again has the Son rooted in Himself in exact sameness
kws Strj- of Essence and begotten of Him, yet not by division or inter-
val of place, but inherent and ever co-existing ; thus rather
shall we piously understand that the Son is in the Bosom of
the Father? not as some of 'those who are wont to fight
( Rom. iii. against God have taken it, whose damnation is just : for they
Mic. iii. pervert all equity, as the Prophet says, undoing the ears of
the simpler ones and sinning without heed* against the
brethren, for whom Christ died.
What it is then that these both think and say and try to
teach others, we must needs say. When the holy Evangelist
says that the Son is in the Bosom of God the Father, and the
children of the Church think rightly, and affirm that He is
therefore of the Father and in the Father, and contend and
that aright, that the true mode of Generation must be pre-
served ; straightway they that are drunk with all unlearning
laugh outright and even dare to say : Your opinion, sirs, is
all nonsense : for not well-instructedly do ye think of God,
deeming that because the Son is said to be in the Bosom of
the Father, He is therefore wholly of His Essence, and
foolishly imagining that He is the Fruit of the Inoriginate
Nature. For have ye not heard, say they, in the Gospel
parables, when Christ Himself was discoursing of the Rich
man and Lazarus, that it came to pass that Lazarus died and
was carried by the angels into Abraham's bosom ? will ye
then grant, because Lazarus was in the bosom of Abraham,
that therefore he is of him and in him by nature, or will ye
not rightly refuse to say this, and yourselves too with us
allow that love is meant by the " bosom" ? we say therefore
that the Son is in the Bosom of God the Father, instead of
S. Luke
xvi. 22.
Infra iii. in His love, as Himself also says, The Father loveth the Son.
But when the fault-finders hit us with these words, though
they be zealous to nought but railing, then we too will an-
swer them, arraying against them the right word of the
truth : The bosom, good sirs, according to you means love :
Infra m. f or thi s we j us ^ now near d you say. Shall we then, since God
Oneness with Him of God the Son.
125
loved the world, as the Saviour saith, and The Lord, lov- Chap, X.
• • CAP. 1.18.
eth the gates of Sion } according to the holy Psalmist, fear- Ps.
lessly say that both the world itself and the gates of Sion
are in the bosom of God the Father ? And when He says
too to the hierophant Moses, Put thine hand into thy bosom, Exod. iv.
does He bid him, tell me, love his hand and not rather keep
it hidden ? Then how shall we not incur great laughter
hereby, yea rather how shall we not behave with impiety to-
wards the Father Himself, if we say that all things are in
His Bosom, and make that common to the rest which is the
special prerogative of the Only-Begotten, in order that the
Son may have nought above the creature ?
Hence bidding good bye to their ill-counsel, we will go
on the straight road of thoughts of the Truth, when the Son
is said to be in the Bosom of the Father, conceiving of Him as
of Him and in Him : and accurately taking in the force of the
thought, we shall find it thus and not otherwise. The Onlij-
Begotten Qod, he says, Which is in the Bosom of the Father,
He hath declared. For when he said Only-Begotten and God,
he straightway says, Which is in the Bosom of the Father,
that He may be conceived of as Son of Him and in Him Na-
turally, saying Bosom of the Father instead of Essence, as by
corporeal simile. For things manifest are types of things
spiritual, and things among us lead us by the hand to the
apprehension of the things which are above us : and the
corporal things are often taken in the way of image and in-
troduce to us the apprehension of subtler thoughts, even
though they be in their proper time understood as they were
uttered, as I mean that to Moses, Put thine hand into thy
bosom. And it will no way hurt our argument to say that
Lazarus was laid in Abraham's bosom, but will aid it rather
and will go along with our thoughts. For the Divine Scrip-
ture says so to speak thus : Lazarus having died and deceased
from his life in the body, was carried into Abraham's bosom,
instead of "was numbered among Abraham's children." For
"I have made thee a father of many nations," said God to
him, for so is it somewhere written of him, For a father qf9 en - xvn -
many nations have I made thee.
126
8. John Baptist's testimony.
Book I.
c.i. 19^21
Supra
ver. (5, 7.
lb. 8.
lb. 20.
Rom. i.
22.
.1 .
' 1
_ i '
j
4
!
i •
i
■ J
i
i
■i
5 &s if
Tlp0<p7]T0V
ra|ei
Deut.
xviii. 15,
16.
Isa. xl.3:
S. Matt.
iii. 3.
19 And this is the record of John, when the Jews sent priests
20 and Levites from Jerusalem to ask him, Who art thou ? And
he confessed and denied not ; but confessed, I am not the Christ.
The Evangelist recalls his own words and endeavours to
explain to us more fully (doing exceeding well) what he had
already told us told us briefly as in summary. For having said
There was a man sent from God, whose name was John : the
same came for a ivitness, to bear witness of the Light, needs
does he bring in the mode also of the witness given by him.
For when, he says, the chiefs of the Jewish divisions after
the Law, sent priests and Levites to him, bidding them ask him,
what he would say of himself, then very clearly did he confess,
spurning all shame for the truth's sake. For he said, I am
not the Christ. Therefore neither do I, says he, the compiler
of this Book, lie saying of him, He was not the Light but to
bear witness of the Light.
21 And they asked him, What then ? Art thou Elias ?and he saith,
I am not. Art thou that Prophet ? And he answered, No.
Having said by way of explanation, he confessed, I am not
the Christ ; he tries to shew how or in what manner the con-
fession was made; and he appears to me to wish thereby to lay
bare the ill-instructedness of the Jews. For professing them-
selves to be wise they became fools, and puffed up at their know-
ledge of the Law, and ever putting forward the command-
ments of Moses and asserting that they were perfectly
instructed in the words of the holy Prophets, by their foolish
questions they are convicted of being wholly uninstructed.
For the hierophant Moses saying that the Lord should be
revealed as a Prophet 5 foretold to the children of Israel, The
Lord thy God will raise up unto thee a Propliet from the midst
of thee, of thy brethren, like unto me, unto Him shall ye hearken;
according to all that thou desiredst of the Lord thy God in
Horeb* The blessed Isaiah, introducing to us the fore-
runner and fore-messenger, says, The voice of one crying in
the wilderness Prepare ye the way of the Lord, make His paths
straight : and in addition to these the Prophet Joel b says of
b Joel. S. Cyril quotes apparently from memory.
Prophecies of Christ.
127
the Tishbite (he was Elias) Behold, I send you Elijah the
Tishbite c who shall turn the heart of the fathers to the children,
and the disobedient to the wisdom of the just, lest I come and
smite the earth with a curse.
There being then three, who were promised should come,
Christ and John and Elias, the Jews expect that more will
come, that they may rightly hear, Ye do err not knowing the
Scriptures. For when they enquired of the blessed Baptist
and learned that he was not the Christ, they answer, What
then ? art thou Elias ? and on his saying I am not, when they
ought to have asked respecting the fore-runner (for he it was
that remained) they ignorantly return to Christ Himself, Who
was revealed through the Law as a Prophet. For see what
they say, not knowing what was told them through Moses, Art
thou the Prophet ? and he answered, No. For he was not
the Christ, as he had already before declared.
Chap. X.
c.i.22,23.
Mai. iv.
5, 6.
S. Luke
i. 17.
S. Matt,
xxii. 29.
22 23 What say est thou of thyself ? /am the voice of one crying-
in the wilderness.
He accuses them sharply as knowing nothing, and ac-
credits the design or purpose entrusted to him by Prophetic
testimony. For I come, he says, to say nothing else than
that He, The Looked for, is at length at the doors, yea rather
the Lord within the doors. Be ye ready to go whatsoever
way He bids you, ye have gone the way given you through
Moses, take up that by Christ : for this the choir of the holy
Prophets foretold you.
A setting forth of sayings concerning the way that is after Christ.
Isaiah. Come ye and let us go up to the mountain of the Isa. ii. 3.
Loed, to the house of the God of Jacob, and He will teach us
of His ways and we will walk in His paths.
The same. And an highway shall be' there and a way, and ib. xxxv.
it shall be called The way of holiness ; no lion shall be there
nor any ravenous beast shall go up thereon, but the redeemed
shall walk there.
<= Tishbite LXX. " Prophet" Heb.
8,9.
128
The Pharisees pretending to honour
li ■;
M
'ill'!
,i i:!i
Book I.
cap. i. 24.
Isa. xli.
27.
LXX.
lb. xlii.
16.
Jer.vi.16.
The same. I will give beginning d to Sign, and will exhort
Jerusalem unto the way.
The same. And I will bring the blind by a way that they
knew not : I ivill lead them in paths that they have not
known.
Jeremiah. Stand ye in the ways and see and ask for the
old paths, where is the good way and walk therein, and ye
shall find rest for yoiw souls.
What then is the good way and that purifies those who
Infra xiv. wa lk m [t } l e t Christ Himself say : I am the Way.
24 And they had been sent from the Pharisees. e
They who were sent from the Jews (they were Levites and
certain of those who belonged to the priesthood) were con-
victed of asking foolish questions. For supposing that Christ
was one person, the Prophet declared by the Law another,
they said, after the holy Baptist had said, I am not the Christ,
Art thou the Prophet ? But lo, the multitude of the Pharisees
also is caught in conceit of wisdom 6 rather than having really
an accurate knowledge of the Divine oracles. For why, it says,
baptizest thou at all, if thou be not the Christ nor Elias neither
the Prophet? and they are shewn again to be full of no small
senselessness against the Baptist. For they do not, it seems,
vouchsafe to put him in the number of those expected, but
sick with the haughtiness that was their foster-sister f , they
deem that he is nought, albeit he be fore-announced by the
Prophet's voice. For though they heard, I am the voice of
one crying in the wilderness Prepare ye the way of the Lord :
receiving not his word, they rebuke him without restraint
saying after this sort : There is nought in thee, Sir, worthy
of credit, nor wondrous nor great : why baptizest thou even
at all ? why dost thou, who art absolutely nothing, take in
hand so great a thing ? It was the habit of the ungodly
Pharisees to act thus, to disparage one who was already
d apxh", " beginning " or " sove- jueVot in place of ol aiziffTaKfitvoi.
reignty"; vide supra p. 14. „* f r^v Se iavrots ffWTtdpa/j./j.4vriv
e So the uncial MSS. ABCL & the voaovvres a\a£ayeiav
Codex Sinuiticus read, giving an«TTa\-
Supra
ver. 20,21,
6 8oKT)(Tt-
<ro<bov<ra
Supra
ver.23;S,
Matt. iii.
3.
the coming, reject the come.
129
come, to pretend to honour one who was to come. For Chap. X.
in order that they might always procure for themselves CAF ' 1 ' '
honours at the hand of the Jews, and might procure to them-
selves incomes 7 of money, they desire that none save them- 7 ™p»-
selves should appear illustrious. For thus slew they the ^"^
heir Himself also, saying Come let us kill Him and let us s. Matt.
seize on His inheritance. xxi - 38,
26 / baptize with water.
Much enduringly 8 does the blessed Baptist bear with the
fault finders : and very seasonably does he make the declara-
tion regarding himself a basis of saving preaching : and
teaches those who were sent from the Pharisees now even
against their will that Christ was within the doors. For I, he
says, am bringing in an introductory 9 Baptism, washing those
defiled by sin with water for a beginning of penitence and
teaching them to go up from the lower unto the more per-
fect. For this were to accomplish in act, what I was sent to
preach, Prepare ye, I mean, the way of the Lord. For the
Giver of the greater and most notable gifts and Supplier of
all perfection of good things, standeth among you, unknown
as yet by reason of the veil of flesh, but so much surpassing
me the Baptist, that I must deem myself not to have the
measure even of a servant's place in His Presence. For
this I deem is the meaning of, I am not worthy to unloose
His shoe-latchet.
And in saying what is true, he works something else that
is useful, for he persuades the haughty Pharisee to think
lowlily, and brings himself in as an example of this.
But he says that these things were done in Bethabara Z>e-
yond Jordan, putting this too as a sign of accurate and care-
ful narration. For we are all accustomed, so to speak, in
our accounts of things that require it to mention also the
places where they happened.
8 'Avel-t-
k(£k<ws
9 iraiSa-
ywyiithv
Cyril Arch-Bishop of Alexandria on the Gospel according 1 to
John, Book I.
VOL. I.
CHAPTEES IN BOOK II.
Chapter 1. That the Holy Ghost is in the Son, not by participation,
nor from without, but Essentially and by Nature : on the words,
And John bare record, I saw the Spirit descending from Heaven
like a dove and It abode upon Him.
Chapter 2. That the Son is not in the number of things originate,
but above all, as God and of God, on the words, He that cometh
from above is above all.
Chapter 3. That the Son is God and of God by Nature, on the
words, He that hath received His testimony, hath set to his seal
that God is true.
Chapter 4. That not by participation are the Properties of God
the Father in the Son, but Essentially and by Nature, on the words,
The Father loveth the Son, and hath given all things into His
Hand.
Chapter 5. That the Son is not in the number of worshippers, in
that He is Word and God, but rather is worshipped with the
Father, on the words, Ye worship ye know not what, we know
what we worship.
Chapter 6. That the Son is not inferior to the Father, either in
power, or in operation for any work, but is Equal in Might, and
Consubstantial with Him, as of Him and that by Nature, on the
words, The Son can do nothing of Himself, but what He seeth
the Father do : for what things soever He doeth, these also doeth
the Son likewise.
Chapter 7« That nought of God-befitting dignities or excellences
is iu the Son, by participation, or from without, on the words,
For the Father judgeth no man, but hath committed all judg-
ment unto the Son.
Chapter 8. That the Son being God and of God by Nature, and
the Exact Image of Him Who begat Him, hath equal honour and
glory with Him, on the words, That all men should honour the
Son even as they honour the Father.
Chapter 9. That the Son is in nothing inferior to God the Father,
butis of Equal Might in operation as to all things, as God of God, on
the words, / can of Mine own Self do nothing : as I hear, I judge.
OUE FATHER AMONG THE SAINTS
CYRIL
Archbishop of Alexandria
ON THE
GOSPEL ACCORDING TO JOHN.
BOOK II.
29 The newt day he seeth Jesus coming to him.
In a very little time, the Baptist is declared to be Prophet
alike and Apostle. For Whom he was heralding as coming,
Him now come he points out. Therefore, he bounded beyond
even the measure of prophets, as the Saviour Himself saith
when discoursing with the Jews concerning him, What went s. Matt.
ye out into the wilderness for to see ? A prophet, yea, I say xu 9 *
unto you and more than a prophet. For they in their times
prophesied that Christ should be revealed, but he, crying
that He shall come, also pointed Him out come. For the
next day, saith he, he seeth Jesus coming to him.
And saith, Behold the Lamb of God, Which taketh away the sin of
the world.
No longer has prepare ye the way fit place, since He at
length is seen and is before the eyes for Whom the preparation
is made : the nature of the thing began to need other words.
It needed to explain, Who He is Who is come, and to whom
He maketh His descent Who hath come to us from Heaven.
Behold, therefore, saith he, the Lamb of God Which taketh
away the sin of the world, Whom the Prophet Isaiah did
signify to us, saying, He is brought as a lamb to the slaughter, Isa. liii.
and as a sheep before her shearers is dumb : Whom of old, too,
saith he, the law of Moses typified, but then it saved In part,
not extending mercy to all (for it was a type and shadow) :
but now He Who of old was dimly pictured, the very Lamb,
the spotless Sacrifice, is led to the slaughter for all, that He
k 2
132 We in Christ, because human nature is one.
[J
■! j; i j
, Gen. iii
19. -
47.
2 Cor. v
14.
lb. 15.
Isa. xxv
8.
LXX.
Book 2. might drive away the sin of the ivorld, that He might overturn
" the destroyer of the earth, that dying for all He might bring
to nought death, that He might undo the curse that i$ upon
us, that He might at length end Dust thou art, and unto dust
shalt thou return, that He might become the second Adam,
1 Cor. xv. not of the earth, but from heaven, and might be the beginning
of all good to the nature of man, deliverance from the imported
corruption, Bestower of eternal life, foundation of our recon-
ciliation to God, beginning of godliness and righteousness,
way to the Kingdom of Heaven. For one Lamb died for all,
saving the whole flock on earth to God the Father, One for
all, that He might subject all to God, One for all, that He
might gain all : that at length all should not henceforth live to
themselves but to Him Which died for them and, rose again. For
since we were in many sins, and therefore due to death and
corruption, the Father hath given the Son a redemption for us,
One for all, since all are in Him, and He above all. One died
for all, that all should live in Him. For death having swal-
lowed up the Lamb for all, hath vomited forth all in Him
and with Him. For all we were in Christ, Who on account
of us and for us died and rose again. But sin being de-
stroyed, how could it be that death which was of it and because
of it should not altogether come to nothing ? The root dying,
how could the shoot yet survive ? wherefore should we yet
die, now that sin hath been destroyed ? therefore jubilant
55, from in the Sacrifice of the Lamb of God we say : death, where
14. ' ' is thy sting ? grave, where is thy victory ? For all iniquity,
4 |j CV1U as the Psalmist sings somewhere, shall stop her mouth, no
... longer able to accuse those who have sinned from infirmity.
Rom.viii.
33, 34. For it is God that justifieth, who is he that condemneth ?
Christ hath redeemed us from the curse of the law, being made a
curse for us, that we might escape the curse from transgression.
30 This is He of Whom I said.
He leads the hearers to remembrance of his words, and
yields to Christ the superiority in glory, accomplishing the
work, not of love, but rather of truth and necessity. For
the creature is subject, even if it willeth not, to the Creator?
1 Cor. xv.
Gal
13.
..*
How 8. John Baptist knew not Clirist.
133
the bond to the Lord, the supplied to the Giver. But in what Book 2.
. CAP ' 01
manner Christ was after John, but preferred before him, for v "*" i •" i,
He was before him, as himself confesseth, we have spoken Supra pp.
sufficiently in what has preceded.
113 sqq.
31 And I knew Him not, but that He should be made manifest to
Israel, therefore am I come baptizing with water.
He that leaped in the depth of the womb of his mother at the
voice of the Holy Virgin while yet bearing the Lord, prophet
before the travail-pang, disciple in the womb, says of the
Saviour, I knew Him not, and says truly, for he does not lie.
For God knows all things of Himself and untaught, but
the creature, by being taught. For the Spirit indwelling in
the Saints, fulfils what is lacking, and gives to human na-
ture His Own good, I mean, knowledge of things to come,
and of the hidden mysteries. Therefore the holy Baptist
saying that he does not know the Lord, will by no means
speak untruly, in regard of the property of human nature,
and the measure befitting the creature, but will attribute the
knowledge of all things to God Alone, Who through the Holy
Ghost enlighteneth man to the apprehension of hidden things.
And very profitably doth he say that of himself he knew not
Christ, but is come for that very purpose, to make Him ma-
nifest to Israel, that he may not seem to run of his own ac-
cord to bear testimony, nor be thought by any the minister
of his own will, but the worker of the Divine dispensation,
the minister of the Counsel from above revealing to him the
Lamb Which talceth away the sin of the world.
In order therefore that the Jews may the more easily come
to believe on our Saviour Christ, and may have the most
worthy conception of Him, he says that having not known Him,
he knows Him, that they may understand then at length God
Who revealed Him, and awestruck 1 at the judgment from l twovap-
above, may receive his word concerning Him, and, seeing the K * aavrs *
servant so great, may proportionally estimate the Dignity of
the Master. For his saying, that he was come to make
Him manifest to Israel, how does it not denote the care 2 be- " Qtpanil-
longing to a servant ? . *
rifi
i
n
%
1 &r«£ep-
ydfcrat
* .itXotu
y(Ad<ras
CHAPTER I.
That -the Holy Ghost is in the Son not by participation, not from
without, but Essentially and by Nature.
32 And John bare record, saying, I saw the Spirit descending
33 from Heaven like a dove, and It abode upon Him. And I knew
Him not : but He That sent me to baptize with water, the Same
said unto me, Upon Whom thou shalt see the Spirit descending
and remaining upon Him, the Same is He Which baptizeth with
the Holy Ghost.
- *.
Havbjg said above that lie knew Him not, he profitably
explains 1 and uncovers the Divine Mystery, both shewing
that He Who told him was God the Father, and clearly re-
lating the manner of the revelation. By all does he profit
the mind of the headers ; and whereby he says that the
Mystery of Christ to men- ward was taught him of God, he
shews that his opposers are fighting against the decree from
above, and to their own peril arraying themselves against the
aiighty purpose of the Father. For this was the part of one
skillfully persuading them to desist from their vain counsel,
and to receive Him Who by the goodwill of the Father came
for the salvation of all. He therefore testifieth, both that he
saw the Spirit descending from Heaven upon Him, in the form
of a Dove, and that It abode upon Him. Then besides, he
says that himself was the ear- witness of Him Who sent him to
baptize with water, that He upon Whom the Spirit came and
abode upon Him is He which baptizeth with the Holy Ghost.
Most worthy of belief then the witness, supernatural the sign,
above all the Father Who revealed.
And these things are thus. But perchance the heretic fond
of carping will jump up, and with a big laugh 2 , say ; What
again, sirs, say ye to this too, or what argument will ye bring
The Son Perfect because the Father Perfect. 135
forth, wresting: that which is written ? Lo, he saith that the Chap. l.
c.i 3^ 33.
Spirit descendeth upon the Son; lo, He is anointed by God
the Father j That Which He hath not, He receives forsooth, the
Psalmist co-witnessing with us and saying, as to Him : Where- ^ s - xlv -
fore God, Thy God, hath anointed Thee with the oil of gladness
above Thy felloivs. How then will the Son any more be
Consubstantial with the Perfect Father, not being Himself
Perfect, and therefore anointed ? To this then I think it
right to say to those who overturn the holy doctrines of the
Church, and pervert the truth of the Scriptures : Awake, ye Joel i. 5.
drunkards, from your wine, that viewing the clear beauty of
the truth, ye may be able with us to cry to the Son : Of a S. Matt.
truth Thou art the Son of God. For if thou fully believe that X1V "
He is by Nature God, how will He not have perfection ? For
time is it that ye now speak impiously against the Father
Himself also : for whence must He needs, as thou sayest, have
perfection ? how will He not be brought down to the abase-
ment of His Offspring, which according to you is imperfect,
in that the Divine Essence in the Son has once received the
power of not having Perfection, according to your unlearned
and uninstructed reasoning ? For we will not divide that Great
and Untaint Nature into different Words, so that it should
be imperfect perchance in one, and again Perfect in the other.
Since the definition of human nature too is one in respect of
all men, and equal in all of us, what man will be less, qua
man ? but neither will he be considered more so than another.
And I suppose that one angel will differ in nothing from ano-
ther angel in respect of their being what they are, angels to
wit, from sameness of nature 3 , being all linked with one ano- s 6/j.oeM-
ther unto one nature. How then can the Nature Which is Di- as
vine and surpassing all, shew Itself in a state inferior to things
originate in Its own special good, and endure a condition
which the creature cannot endure ? How will It be at all
simple and uncompounded, if Perfection and imperfection
appear in It ? For It will be compounded of both, since
Perfection is not of the same kind as imperfection. For if '
they be of the same kind, and there be no difference be-
tween them, every thing which is perfect will without dis-
136
The Son by Nature God and Perfect,
■l\<
■J If
liijj
"I
Book 2. tinction be also imperfect : and if ought again be imperfect, *
* ' ' ' this too will be perfect. And the charge against the Son
will be nought, even though according to your surmisings
He appear not Perfect : but neither will the Father Himself,
though witnessed to in respect of His Perfection, surpass the
Son, and there is an end of our dispute. But if much in-
terval severs imperfection from perfection, and the Divine
Nature admits both together, It is compound, and not
simple.
But perchance some one will say, that contraries are in-
compatible, and not co-existent in one subject at the same
time, as for instance in a body white and black skin to-
« yopyus gether. Well, my friend, and very bravely 4 hast thou
backed up my argument. For if the Divine Nature be One,
and there bo none other than It, how, tell me, will It admit of
contraries ? How will things unlike to one another come
together into one subject ? But since the Father is by Nature
God, the Son too is by Nature God. He will therefore in
nothing differ, in respect of being Perfect, from the Father,
since He is begotten of His Divine and most Perfect Essence.
For must not He needs be Perfect Who is of a Perfect
Heb. i. 3. Parent, since He is both His exact Likeness, and the express
Image of His Person, as it is written ? But every one will
I suppose consent and agree to this. Or let him come for-
ward and say, how the Son is the exact Image of the Per-
fect Father, not having Perfection in His Own Nature,
according to the uncounsel of some. For since He is the
Impress and Image, He is Himself too perfect as He,
Whose Image He is.
But, says one, John saw the Spirit descending from Hea-
ven upon the Son, and He has Sanctification from without, for
He receives it as not having it. Time then is it to call Him
openly a creature, barely honoured with a little excellence,
perfected and sanctified in equal rank with the rest, and hav-
ing His supply of good things an acquired one. Then how
Supra does the Evangelist not lie, wheu he says, Of His fulness
ver ' * have all ive received ? For how will He be full in His Own
Nature, Who Himself receiveth from Another ? Or how
lest the Father cease to be Father or Perfect. 137
will Grod be at all conceived of as Father if the Only- Chap. l.
Begotten is a creature, and not rather Son ? For if this be l " 1 "°*'
so, both Himself will be falsely called Father, and the Son
will not be Truth, having upon Him a spurious dignity, and
a title of bare words. The whole therefore will come to
nothing; the Father being neither truly father, nor the Son
this by Nature, which He is said to be. But if God be
truly Father, He surely has whereof He is Father, the
Son, that is, of 5 Himself. 6 H
Then how will the Godhead Holy by Nature beget that of
Itself which is void of holiness, and bring forth Its own
Fruit destitute of Its own inherent Properties 6 ? For if 6 «8«»/«*-
He hath sanctification from without, as they babbling say ; —
they must needs confess, even against their will, that He
Was not always holy, but became so afterwards, when the
Spirit descended upon Him, as John saith. How then
was the Son holy even before the Incarnation ? for so did
the Seraphim glorify Him, repeating the Holy, in order, isa. vi. 3.
from the first to the third time. If then He was holy, even
before the Incarnation, yea rather being ever with the Fa-
ther, how needed He a sanctifier, and this in the last times,
when He became Man ? I marvel how this too escapes
them, with all their love of research. For must we not needs
conceive, that the Son could at any time reject sanctifica-
tion, if it be not in Him essentially, but came to Him as it does
to us, or any other reasonable creature ? But that which
falls away from sanctification, will it not be altogether under
the bonds of sin, and sink to the worse, no longer retaining
power to be apart from vice ? Therefore neither will the
Son be found to be unchangeable, and the Psalmist will lie
crying in the Spirit as to Him, But Thou art the Same. Ps.cii.27.
Besides what has been already said, let this too be consi-
dered, for it brings in a kindred idea : All reasoning will
demonstrate that the partaken is somewhat other by nature
than the partaker. For if this be not true, but that shall |
in no wise differ from this, and is the same ; that which par-
takes of ought partakes of itself, which is incredible even to
think of (for how can any one be imagined to partake of P p. 61,67,
138
God the Son always Holy ; else exalted,
Book 2-
c.i.32,3S.
V>\
self?).
Phn.
5-8.
But if the things mentioned lie altogether in
natural diversity one to another, and the necessity of reason-
ing separates them, let them who give the Spirit by par-
ticipation to the Only-Begotten, see to what a depth of im-
piety they sink unawares. For if the Son is partaker of the
Spirit, and the Spirit is by Nature holy, He Himself will
not be by Nature holy, but is shewn to be hardly so through
combination with another, transelemented by grace to
the better, than that wherein He was at first. But let the
fighter against God again see, into how great impiety the
question casts him down. For first some change and turn-
ing, as we said before, will be found to exist respecting the
Son. And being according to you changed, and having ad-
vanced unto the better, He will be shewn to be not only not
inferior to the Father, but even somehow to have become
superior : and how this is, we will say, taking it from the Di-
vine Scripture. The divine Paul says somewhere of Him : Be
each among you so* minded, according to what was also in Christ
Jesus, Who 'being in the form of God, thought it not robbery to be
equal with God, but emptied Himself, and took upon Him the
form of a servant, and was made in the likeness of men, and
being found in fashion as a Man, He humbled Himself.
Since then even before the Incarnation, He was in the form
and equality of the Father, but at the time of the Incarna-
tion receiving the Spirit from Heaven was sanctified, ac-
cording to them, and became by reason of this better alike
and greater than Himself, He surpasses at length it is plain
even the measure of His Father. And if on receiving the
Spirit He mounted up unto dignity above that of the Father,
then is the Spirit superior even to the Father Himself, seeing
that He bestows on the Son the superiority over Him. Who
then will not shudder at the mere hearing of this ? For
hard is it in truth even to go through such arguments, but
no otherwise can the harm of their stubbornness be driven
off. Therefore we will say again to them: If when the Word
of God became Man, He is then also sanctified by receiving
a S. Cyril reads Tovto <f>povure (or below and'Book 2. c. 5 ; 3. c. 4; 9. : ad
tppovdrw) tKOffros iv vjmv avrots, a little Herm. 404 E, 718 B ; de recta fide 141 B.
not lowered by the Incarnation.
139
the Spirit : but before the Incarnation was in the Form and Chap. l.
Equality of the Father, not yet according to them sanctified, '
time is it they should boldly say, that God the Father is not
holy, if the Word Who is in all things altogether Con-formal
and Equal to Him, was not holy in the beginning, but barely
in the last times became so. And again, if He is truly
the Word of God, Who receiveth the Spirit, and is sanc-
tified in His Own Nature, let our opponents say, whether
in doing this, He became greater or less than Himself, or
remained the Same. For if He hath nothing more from the
Spirit, but remaineth the same as He was, be not offended
at learning that It descended on Him. But if He was in-
jured by receiving It, and became less, you will introduce
to us the Word as passible, and will accuse the Essence of
the Father as wronging rather than sanctifying. But if He
became better by receiving the Spirit, but was in the Form
and Equality of the Father, even before, according to you,
He became bettered, the Father hath not attained unto the
height of glory, but will be in that measure of it, in which
the Son Who hath advanced to the better was Con-formal .
and Equal to Him. Convenient is it then, I deem, to say
to the ill-instructed heretics, Behold o foolish people and J e *.v.2l.
without understanding, which have eyes, and see not ; which
have ears and hear not ; for the god of this world hath indeed 2 Cor. iv.
blinded the eyes of them which believe not, lest the light of the
glorious gospel of Christ should shine unto them : worthy of
pity are they rather than of anger. For they understand
not, what they read.
But that the reasoning is true, will be clear from hence,
even if we have not, by our previous attempts, made the de- •
monstration perfectly clear. Again shall this that is spoken
by the mouth of Paul be brought forward : Be each among you, Phil- "•
saith he, so minded, according to what was also in Christ
Jesus, Who being in theForm of God thought it not robbery to
be equal with God, but emptied Himself, and took upon Him
the Form of a servant, and was made in the likeness of men, and
being found in fashion as a Man, He humbled Himself Lo, •
he much marvels at the Son, as being Equal and Con-formal
140 Words against the Son " words of wickedness." v
' \
i _ B . ?*™ with God the Father, not, by reason of His Love to us, seizing
' this, but descending to lowliness, through the Form of a ser-
vant, emptied by reason of His Manhood. But if, sirs, He
■* • ■ on receiving the Spirit were sanctified rather, when He be- \
*i came Man, and were, through the sanctifi cation, rendered ,:
superior to Himself, into what kind of lowliness shall we see
Him to have descended ? How is That made low that was
" exalted, how did That descend that was sanctified, or how
i did it not rather ascend, and was exalted for the better ? |
What emptiness hath filling through the Spirit ? or how will if
He at all be thought to have been Incarnate for our sakes, %
Who underwent so great profit in respect of Himself? f
'* 2Cor.yiu. How did the Rich become^oor for our sokes, who was enriched |
<1% because of us? How was He rich even before His Advent, S
* ' * ' Who acccording to them received in it what He had not, to :?
wit the Spirit ? Or how will He not rather justly offer to us |
; t Jer.ii. 12, thank-offering for what by means of us He gained? Be 1
I ' astonished, as it is written, ye heavens, at this : and be :|
' * . . horribly- afraid, saith the Lord : for the people of the heretics |
1 Tim. i. have in truth committed two evils, understanding neither what fl
they say, nor whereof they affirm, and think it not grievous |
thus to incur such danger in the weightiest matters. For else |
would they, shedding bitter tears fromtheir eyes, and liftingup |
Ps. ?xli. amighty voice on high, have approached, saying, Set a watch, |
Lord, before my mouth, keep the door of my lips. Incline I
not my heart to words of wickedness. For words of wicked- |
, t ness in truth are their words, travailing with extremest .|
mischief to the hearers. But we, having expelled their |
babbling from our heart, will walk in the right way of the I
'i ,2 Cor. x. faith, bearing in mind that which is written : Gasti?ig down §
imaginations, and every high thing that exalteth itself against §
i . the knowledge of God, and bringing into captivity every thought E
I : to the obedience of Christ. -Come then, and bringing into 1
f captivity our mind as to the subjects before us, let us sub- h
I ,: ject it to the glory of the Only-Begotten, bringing all things |
«! , wisely to His obedience, that is, to the mode of the Incar- j§
Ib.viii.9. nation. For, being Rich, for our sakes He became poor, that
ive through His poverty might be rich.
Mail's loss through sin.
141
Receive then, if you please, our proof through that also which
is now before us, opening a forbearing ear to our words. The
Divine Scripture testifies that man was made in the Image
and Likeness of God Who is over all. And indeed, he who
compiled the first book for us (Moses, who above all men
was known to God) says, And God created man, in the Image
of God created He him. But that through the Spirit he was
sealed unto the Divine Image, himself - again taught us,
saying, And breathed into his nostrils the breath of life. For
the Spirit at once began both to put life into His formation
and in a Divine manner to impress His own Image thereon.
Thus the most excellent Artificer God, having formed the
reasonable living creature upon the earth, gave him the sav-
ing commandment. And he was in Paradise, as it is written,
still keeping the Gift, and eminent in the Divine Image of
Him That made him, through the Holy Ghost That indwelt
him. But when perverted by the wiles of the devil, he
began to despise his Creator, and by trampling on the law
assigned him, to grieve his Benefactor, He recalled the grace
given to him, and he that was made unto life then first heard
Dust thou art, and unto dust shalt thou return. And now
the Likeness to God was through the inroad of sin defaced,,
and no longer was the Impress bright, but fainter and
darkened because of the transgression. But when the race
of man had reached to an innumerable multitude, and sin
had dominion over them all, manifoldly despoiling each
man's soul, his nature was stripped of the ancient grace ;
the Spirit departed altogether, and the reasonable creature
fell into extremest folly, ignorant even of its Creator. But
the Artificer of all, having endured a long season, at length
pities the corrupted world, and being Good hastened to
gather together to those above His runaway flock upon
earth ; and decreed to trans-element human nature anew to
the pristine Image through the Spirit. For no otherwise
was it possible that the Divine Impress should again shine
forth in him, as it did aforetime.
What then He contrives to this end, how He implanted in us
the inviolate grace, or how the Spirit again took root in man,
Chap. 1.
c.i.32,33.
Exod.
xxxiii. 17.
LXX.
Gen. i. 27.
lb. ii. 7.
lb. 8.
lb. iii. 19.
■
:*»'
1.1
V I
142 God the Son gives again to man the Spirit.
Book 2. in what manner nature was re-formed to its old condition, it is
c i 3' 33 -
' ' J ' ' meet to say. The first man, being earthy, and of the earth,
and having, placed in his own power, the choice between good
and evil, being master of the inclination to each, was caught
of bitter guile, and having inclined to disobedience, falls to the
earth, the mother from whence he sprang, and over-mastered
now at length by corruption and death, transmits the penalty
to his whole race. The evil growing and multiplying in us, and
our understanding ever descending to the worse, sin reigned,
and thus at length the nature of man was shewn bared of
Wisd.i.5, the Holy Ghost Which indwelt him. For the Holy Spirit of
wisdom will flee deceit, as it is written, nor dwell in the body
* that is subject unto sin. Since then the first Adam preserved
. • not the grace given him of God, God the Father was minded
to send us from Heaven the second Adam. For He sendeth
in our likeness His own Son Who is by Nature without
variableness or change, and wholly unknowing of sin, that
as by the disobedience of the first, we became subject to
Divine wrath, so through the obedience of the Second, we
might both escape the curse, and its evils might come to
nought. But when the Word of God became Man, He re-
ceived the Spirit from the Father as one of us, (not receiv-
ing ought for Himself individually, for He was the Giver of the
Spirit) ; but that He Who knew no sin, might, by receiving
It as Man, preserve It to our nature, and might again in-
root in us the grace which had left us. For this reason, I
deem, it was that the holy Baptist profitably added, I saw
the Spirit descending from Heaven, and It abode upon Him.
For It had fled from us by reason of sin, but He Who knew
no sin, became as one of us, that the Spirit might be accus-
tomed to abide in us, having no occasion of departure or
withdrawal in Him.
Therefore through Himself He receives the Spirit for us,
and renews to our nature, the ancient good. For thus is He
^Cor.viii. also said for our sokes to become poor. For being rich, as
God and lacking no good thing, He became Man lacking all
l Cor. iv. things, to whom it is somewhere said and that very well, What
hast thou that thou didst not receive ? As then, being by
Rom. v.
19.
7.
The Son Incarnate shamed not to abase Himself. 143
Nature Life, He died in the Flesh for our sakes, that He Chap i.
' c. 1.32, 33.
might overcome death for us, and raise up our whole nature
together with Himself (for all we were in Him, in that He
was made Man) : so does He also receive the Spirit for our
sakes, that He may sanctify our whole nature. For He
came not to profit Himself, but to be to all us the Door and
Beginning and Way of the Heavenly Goods. For if He had
not pleased to receive, as Man, or to suffer too, as one of us,
how could any one have shewn that He humbled Himself?
or how would the Form of a servant have been fittingly kept,
if nothing befitting a servant were written of Him ? Let
not then the all-wise account of the dispensation be pulled
to pieces 7 , whereof the divine Paul himself rightly cries in ^ a<rupe "
admiration : To the intent that now unto the principalities Eph. ^iii.
and powers in heavenly places might be known by the Church
the manifold wisdom of God, according to the eternal purpose
which He purposed in Christ Jesus our Lord. For wisdom
indeed and God-befitting, is the great mystery of the Incar-
nation seen to be.
Such an apprehension of our Saviour do I suppose that
we who choose to be pious, and rejoice in orthodox doctrines,
ought to have. For we too will not descend to such lack
of reason 8 as to suppose that in the Son by Nature was the 8 a\oyiav
Spirit by participation and not rather essentially inherent
even as in the Father Himself. For as of the Father, so
also of the Son, is the Holy Ghost. So did we also read
in the Divine Scriptures. For it says : After they were come £- cts XV1 »
to Mysia, they assayed to go into Bithynia, and the Spirit of
Jesus b suffered them not.
But if it seem good to any one, with over contentious zeal,
to object to our words hereon, and to assert again, that the
Spirit is in the Son by participation, or that, not being in
Him before, He then came to be in Him, when He was bap-
tized, in the period of His Incarnation, let him see, into
what and how great absurdities he will fall. For first, the
Saviour saith : Among them that are born of women there S- Matt '
xi. 11.
b " The Spirit of Jesus." So reads early Syriac version, containing the
S. Cyril with oldest MSS. and the first translation of most of the N. T.
1
Book 2.
c.i.32,33
1
•; * S.Mark
i. 7.
ir i
S. Luke
i. 15.
"lb. 35.
!Jt,ihi
n
lb.
144 S. John the Baptist sanctified, the Son Essentially holy.
hath not arisen a greater than John the Baptist. And the
word is true: but we see him who hath attained to the sum-
mit of glory and virtue that belong to us, honouring Christ
with incomparable excellencies. For I am not worthy, says he,
to stoop doivn and unloose the latchet of His shoes. How then
is it not absurd, yea rather impious, to believe that John was
filled with the Holy Ghost, even from his mother's womb, be-
cause it is so written of him : and to suppose that his Mas-
ter, yea rather the Master and Lord of all, then first received
the Spirit, when He was baptized, albeit holy Gabriel says
to the holy Virgin : The Holy Ghost shall come upon thee,
and the Power of the Highest shall overshadow thee ; therefore
also that holy Thing which shall be born of thee, shall be
called the Son of God. And let the lover of learning see,
with how great a meaning the word travaileth. For of John,
it saith, he shall be fitted with the Holy Ghost (for the Holy
Ghost was in him as a gift, and not essentially), but of the
Saviour, he no longer saith shall be fitted, (in rightness of
conception,) but that holy Thing which shall be born of thee.
Nor did he add shall be, for It was always Holy by Nature,
as God.
But since I deem that we ought to seek after what is
profitable from all quarters ; the voice of the archangel hav-
ing been once brought forward, come, let us exercise our-
selves a little in it. The Holy Ghost, says he, shall come
upon thee, and the Power of the Highest shall overshadow
thee ; therefore also That Holy Thing which shall be born of
thee, shall ^be catted the Son of God. Let him then, who
from great unlearning, opposeth the right doctrines of the
Church, tell us, whether even before the Incarnation the
the Word of God the Father was Son, or had the glory in
name only, but was a bastard, and falsely called. For if
he say that He was not the Son at all, he will deny the Fa-
ther (for of whom will He be the Father, if He have no
Son ?) : and he will think contrary to all the Divine Scriptures.
But if he confess that the Son even before the Incarnation
both was and was called Son, how does the Archangel tell
us that That which should be born of the holy Virgin shall
S
The Intimate Union between the Son and the Holy Ghost. 145
be called the Son of God, albeit He was this by Nature
even long before ? As therefore the Son being from eter-
nity with the Father, as having Origin of Being, is at
the time of His Incarnation called Son of God, from His
appearing in the world with a Body ; so, having in Himself
Essentially His Own Spirit, He is said to receive It as Man,
preserving to the Humanity the order befitting it, and with
it appropriating for our sakes the things befitting it. But
how can the Word be thought of at all apart from Its Own
Spirit ? For would it not be absurd to say, that the spirit
of man, which is in him, according to the definition 9 of nature,
and for the completeness * of the living-being, was separated
from him ? But I suppose that this is most evident to all.
How then shall we sever the Spirit from the Son, Which is
so inherent and essentially united, and through Him proceed-
ing 3 and being in Him by Nature, that It cannot be thought
to be Other than He by reason both of Identity of working,
and the very exact likeness of Nature. Hear what the
Saviour saith to His own disciples, If ye love Me, keep My
Commandments, and I will pray the Father, and He shall
give you Another Comforter, the Spirit of Truth, Whom the
world cannot receive. Lo, plainly He calls the Holy Ghost
Spirit of Truth. But that He and none other than He
is the Truth, hear Him again saying, I am the Truth.
The Son by Nature then being and being called Truth, see
how great Oneness with Him the Spirit hath. For the dis-
ciple John saith somewhere of our Saviour, This is He that
came by water and blood and the spirit % Jesus Christ ,- not by
water only, but by water ajidblood : and it is the Spirit That
beareth witness, because the Spirit is Truth. Therefore also,
the Holy Ghost indwelling in our inner man, Christ Himself
is said to dwell therein, and so it is. And indeed
the blessed Paul most clearly teaching this, says, But ye are
not in the flesh, but in the Spirit, If so be that the Spirit of
God dwell in you. Now if any man have not the Spirit of
Christ, he is none of His. And if Christ be in you, the body
« So reads S. Cyril here, cf. De recta and the Spirit;" the latter is also the
nde p. 95 ; infra Book in. c. 4. " by water reading of the codex Alexandrinus.
VOL. 1. T
Chap. 1.
c.i.32,33.
9 opov
1 airapri-
ajx6v
- TTpOKV-
TZTOU
Infra
xiv. 1&,
16, 17.
lb. 6..
1 S.John
v. 6.
Eph. iii.
16.
Ih. 17.
Rom.viii.
9,10.
146
God the Holy Ghost, Unseen, as God.
Book 2.
c.i.32,33.
Rom. riii.
15.
1 S. John
iv. 13.
t!l
.1!
Riil
Supra ver,
18.
3 < T X 7 1l JLa -
S. Matt.
xi. 29.
is dead because of sin, but the Spirit is life because of righte-
ousness. Apply, sir, a quick ear to what is said. Having
named the Spirit of Christ That dwelleth in us, he straight-
way added, If Christ be in you, introducing the exact like-
ness of the Son with the Spirit, Which is His Own and pro-
ceeding from Him by Nature. Therefore He is called the
Spirit of adoption also, and in Him we cry Abba, Father.
And as the blessed John somewhere says, Hereby know we
that He dwelleth in us, because He hath given us of His Spirit.
I think then that these things will suffice, to enable the
children of the Church to repel the mischief of the heretics.
But if any one be soused in the unmixed strong drink of
their unlearning, and suppose that the Son then first re-
ceived the Spirit, when He became Man : let him shew that
the Word of God was not holy before the Incarnation, and
we will hold our peace.
But one may well wonder that the holy Evangelist every
where preserves with much observance what befits the Di-
, vine Nature. For since he said above, that no man hath
seen God at any time, and now says that the blessed Baptist
saw the Spirit descend from Heaven upon the Son, he adds
of necessity, I saw the Spirit, but in the form of a Hove,
not Himself by Nature, as He is, but shadowed 3 in the gen-
tlest animal ; that in this again He might be shewn to pre-
serve His Natural Affinity and Likeness to the Son, Who
saith, Learn of Me, for I am meek and lowly in heart.
Therefore the Spirit will not fall away from being God by
Nature : for the never having been seen at any time has
been preserved to Him, save under the form of a dove, by
reason of the need of the disciple. For the blessed Bap-
tist says that the descent of the Spirit was given him by
way of a sign and token, adding to his testimonies respect-
ing our Saviour, He that sent me to baptize with water, the
Same said unto me, Upon Whom thou shalt see the Spirit de-
scending and remaining on Him, the Same is He Which bap-
tizeth with the Holy Ghost. Therefore I think we may fitly
laugh to scorn those senseless heretics who take as matter
of fact, that which was set forth by way of sign, even though
The Intimate Union between the Father and the Son. 147
it took place as part of the ceconomy, as hath been already Chap. l.
said, for the need's sake of the human race.
34 And I saw, and bare record that this is the Son of God.
Sure is the witness; who, what he hath actually seen, that
he also speak eth. For haply he was not ignorant of that which
is written, That which thine eyes have seen, tell. I sa,w Prov.xxv.
then, says he, the sign, and understood That Which was sig- lxx.
nifiedbyit. I bear record that this is the Son of God, Who was
proclaimed by the Law that is through Moses, and heralded
by the voice of the holy Prophets. The blessed Evangelist
seems to me again to say with some great confidence,
This is the Son of God, that is, the One, the Only by Nature,
the Heir of the Own Nature 4 of the Father, to Whom we top, 4 !Sl6t V -
sons by adoption, are conformed and through Whom we are
called by grace to the dignity of sonship. For as from God
the Father every family in Heaven and earth is namicd, Eph. "i-
from His being properly, and first, and truly Father, so is all
sonship too from the Son, by reason of His being properly and
Alone truly Son, not bastard nor falsely- called, but of the
Essence of God the Father, not by off-cutting or emanation 5 5 V Kara
or division or severance (for the Divine JNature is altogether -i) peiw
Impassible) : but as One of One, ever Co-existing and Co-
eternal and Innate 6 in Him Who begat Him, being in Him, 6 K ^ 7re ^ )v '
and coming forth 7 from Him, Indivisible and without Dim en- 7 Tpoexe-
sions ; since the Divinity is neither after the manner of a
body, nor bounded by space, nor of nature such as to make
progressive footsteps. But like as from fire proceedeth the
heat that is in it, appearing to be separate from it in idea,
and to be other than it, though it is of it and in it by na-
ture, and proceedeth from it without suffering any harm in
the way of off cutting, division, or emanation (foi* it is pre-
served whole in the whole fire) : so shall we conceive of the
Divine Offspring too, thinking thereon in a manner most
worthy of God, and believing that the Son subsists of Him-
self, yet not excluding Him from the One Ineffable God-
head, nor saying that He is Other in substance than the
Father. For then would He no longer be rightly conceived
l2
148
Christ taheth away the sin of the ivorld.
Book 2, of as S on. but something- other than He, and a new god
" would arise, other than He That Only Is. For how shall
not that which is not consubstantial with God by Nature,
wholly fall away from being Very God? But since the
blessed Baptist is both trustworthy, and of the greatest repute,
and testifieth that This is the Son of God : we will confess
the Son to be altogether Very God, and of the Essence of
the Father. For this and nothing else, does the name of
Sonship signify to us.
35 Again the next day after John stood, and two of his
36 disciples, and looking upon Jesus as He walked, he saith, Behold
the Lamb of God, Which taketh away the sin of the world.
Already had the blessed Baptist pointed Him out before;
but lo, repeating again the same words, he points Jesus
out to his disciples, and calls Him the Lamb of God, and
says that He taketh away the sin of the world, all but bring-
ing his hearers to remembrance of Him Who saith in the
Isa. xliii. Prophets : I, even /, am He That blotteth out thy transgres-
sions, and will not remember thy sins. But not in vain does
the Baptist repeat the same account of the Saviour. For
it belongs to skill in teaching, to infix in the souls of the
disciples the not yet received word, not shrinking at repeti-
tion, but rather enduring it for the profit of the pupils. For
therefore does the blessed Paul too say, To write the same
things to you, to me i/ndeed is not grievous, but for you it is
safe.
25.
Phil.
1.
S. Matt.
xxv. 18.
Jb. 27.
Kt«
37 And the two disciples heard him speak, and they followed Jesus.
Seest thou the fruit, handmaid of teaching, yielded there-
from ? Seest thou how great gain accrued from repetition ?
Let him then who is entrusted with teaching learn from
this, to shew himself superior to all indolence, and to esteem
silence more hurtful to himself than to his hearers, and not
to bury the Lord's talent in listless sloth, as in the earth,
but rather to give His money to the exchangers. For the Savi-
our will receive His own with usury, and will quicken as seed
the word cast in. You have here a most excellent proof of
The Lord looks on them who turn to Him. 149
what has been said. For the Baptist, not shrinking from Chap. i.
pointing out the Lord to his disciples, and from saying a c ' 1 ' '
second time, Behold the Lamb of God, is seen to have so Supra ver.
greatly profited them, as to at length even persuade them
to follow Him and already to desire discipleship under
Him.
38 Then Jesus turned and saw them following, and saith unto
them, What seek ye ?
Fitly does the Lord turn to them that follow Him, that
thou may est learn in act that which is sung, I sought the Ps.xxxiv.
Lord, and hie heard me. For while we do not yet seek the
Lord by good habits and Tightness in believing, we are in
some sort behind Him : but when, thirsting after His Di-
vine law, we track the holy and choice way of righteousness,
then at length will He look upon us, crying aloud what
is written, Turn ye unto Me, and L will turn unto you, saith Zech. i. 3.
the Lord of Hosts. But He saith unto them, What seek ye?
not as though ignorant (whence could it be so ?), for He
knoweth all things, as God; but making the question a
beginning and root of His discourse.
They said unto Him, Rabbi, where dwellest Thou ?
Like people well instructed do they that are asked reply.
For already do they call Him, Master, thereby clearly
signifying their readiness to learn. Then they beg to know
His home, as about therein to tell Him at a fit season of
their need. For probably they did not think it right to
make talk on needful subjects the companion 8 of a journey, s v i pfl ^
Be what is said again to us for a useful pattern. 7 °"
39 He saith unto them, Come and see.
He doth not point out the house, though asked to do it,
but rather bids them come forthwith to it : teaching first,
as by example, that it is not well to cast delays in the way
of search after what is good (for delay in things profitable
is altogether hurtful) : and this too besides, that to those
who are still ignorant of the holy house of our Saviour
150 The tenth hour the latter end of the world.
Book 2. Christ, that is, the Church, it will not suffice to salvation
' ' " ' that they should learn where it is, but that they should
enter into it by faith, and see the things mystically wrought
therein.
They came and saw where He dwelt, and abode with Him that
day : for it was about the tenth hour.
Assiduously did the disciples apply themselves to the
attainment of the knowledge of the Divine Mysteries. For
I do not think that a fickle mind beseems those who desire
to learn, but rather one most painstaking, and superior to
feeble mindedness in good . toils, so as during their whole
life time to excel in perfect zeal. For this I think the
words, they abode with Him that day, darkly signify. But
when he says, it was about the tenth hour, we adapting our
own discourse to each man's profit, say that in this very
thing, the compiler of Divinity through this so subtle
handling again teacheth us, that not in the beginning of
the present world was the mighty mystery of our Saviour
made known, but when time now draws towards its close.
For in the last days, as it is written, we shall be all taught
of God. Take again I pray as an image of what has been
said about the tenth hour, the disciples cleaving to the
Saviour, of whom the holy Evangelist says that having once
become His guests they abode with Him : that they who
through faith have entered into the holy house, and have
run to Christ, may learn that it needs to abide with Him,
and not to desire to be again estranged, either turning
aside into sin, or again returning to unbelief.
Isa. liv.
18.
40 One of the two which heard John speak and followed Him, was
41 Andrew Simon Peter's brother. He first findeth his own brother
42 Simon, and saith unto him, We have found the Messias, which
is, being interpreted, the Christ. And he brought him to Jesus.
They who even now received the talent, straightway make
traffic of their talent, and bring it to the Lord. For such
are in truth obedient and docile souls, not needing many
words for profit, nor bearing the fruit of their instruction,
p
Christ's Divine fore-knoivledge.
151
Chap. 1.
c.i. 42,43.
after revolutions of years or months, but attaining the goal
of wisdom along with the commencement of their instruction.
For give, it says, instruction to a wise man, and he will Prov.ix.9
be yet wiser : teach a just man, and he will increase in learn-
ing. Andrew then saves his brother (this was Peter), having
declared the whole mystery in a brief summary. For we
have found, he says, Jesus, as Treasure hid in afield, or as
One Pearl of great price, according to the parables in the
Gospels.
S Matt,
xiii. 44.
lb. 46.
And when Jesus beheld him, He said, Thou art Simon the son of
Jona, thou shalt be called Cephas, which is by interpretation, a
stone.
He after a Divine sort looketh upon him, Who seeth the Cf Jer.
hearts and reins ; and seeth to how great piety the disciple
will attain, of how great virtue he will be possessed, and at
what consummation he will leave off. For He Who know-
eth all things before they be is not ignorant of ought. And Hist.
• i-i ■ !• i • nil ou.Scinn&
herein does He specially instruct him that is called, that 42.
being Yery God, He hath knowledge untaught. For not
having needed a single word, nor even sought to learn who
or whence the man came to Him ; He says of what father
he was born, and what was his own name, and permits him
to be no more called Simon, already exercising lordship and
power over him, as being His : but changes it to Peter r< £.y"/"*' *
from Fetra* : for upon him was He about to found His s -.Matt.
• L XVI. Lo.
Church.
43 The day following Jesus would go forth into Galilee ; and
Jindeth Philip, and saith unto him, Follow Me.
Likeminded with those preceding was Philip, and very
ready to follow Christ. For Christ knew that he would be
good. Therefore also He says Follow Me, making the word
a token of the grace that was upon him, and wherein he bid
him follow, testifying to him that most excellent was his
conversation. For Ho would not have chosen him, if he
had not been altogether good.
- i
i •
u
152 Christ bom in Bethlehem,- brought up at Nazareth.'
Book 2. 45 Philip findeth Nathanael, and saith unto him, We have found
■ ' Him, of Whom Moses in the law and the prophets did write,
Jesus of Nazareth the Son of Joseph.
Exceeding swift was the disciple unto the bearing fruit,
that hereby he might shew himself akin in disposition to them
that had preceded. For he findeth Nathanael, not simply-
meeting him coming along, but making diligent search
for him. For he knew that he was most painstaking and fond
of learning. Then he says that he had found the Christ
Who was heralded through all the Divine Scripture, ad-
dressing himself not as to one ignorant, but as to one ex-
ceedingly well instructed in the learning both of all-wise
Moses and of the prophets. For a not true supposition was
prevailing among the Jews as regards our Saviour Jesus
Christ, that He should be of the city or village of Nazareth,
albeit the Divine Scripture says that He is a Bethlehemite,
2. as far as pertains to this. And thou, Bethlehem, it says,
in the land of Judah, house of Ephrata, art little to be among
the thousands of Judah, for out of thee shall He come forth unto
Me That is to be ruler in Israel, Whose goings forth have been
from of old, from everlasting. For He was brought up in
Nazareth, as the Evangelist himself too somewhere testified,
saying, And He came to Nazareth, where He had been brought
up ; but He was not thence, but whence we said before, yea
rather, as the voice of the prophet affirmed. Philip therefore
following the supposition of the Jews says, Jesus of Nazareth.
46 Can there any good thing come out of Nazareth ?
Nathanael readily agrees that something great and most
fair is that which is expected to appear out of Nazareth d .
It is, I suppose, perfectly clear, that not only did he take
Nazareth as a pledge of that which he sought, but bringing
i ipavi(6- together x knowledge from the law and Prophets, as one fond
of learning he gained swift understanding.
Mic. i
LXX
S. Luke
iv. 16.
Come and see.
Sight will suffice for faith, says he, and having only con-
d As if S. Cyril read, not as a question something good come."
but affirmatively " Out of Nazareth can
r
Christ proves that He is God by His fore-knowledge. 153
versed with. Him you will confess more readily 3 , and will un-
hesitatingly say that He is indeed the Expected One. But
we must believe that there was a Divine and Ineffable grace,
flowing forth with the words of the Saviour, and alluring
the souls of the hearers. For so it is written, that all won-
dered at the gracious words which proceeded out of His Mouth.
For as His word is mighty in power, so too is it efficacious
to persuade.
Chap. 1.
c.i.47 48.
2 yopy6-
repov
S. Luke
iv. 22.
47 Behold an Israelite indeed, in whom is no guile.
Not having yet used proof by means of signs, Christ en-
deavoured in another way to persuade both. His own disciples,
and the wiser of those that came to Him, that He was by
Nature Son and God, but for the salvation of all was come
in human Form. What then was the mode that led to faith ?
God-befitting knowledge. For knowledge of all things
befitteth God Alone. He receiveth therefore Nathanael, not
hurrying him by flatteries to this state, but by those things
whereof he was conscious, giving him a pledge, that he
knoweth the hearts, as God.
48 Whence knowest thou me?
Nathanael begins to wonder, and is called to a now firm
faith : but desires yet to learn, whence He has the knowledge
concerning him
and pious souls,
him had been shewn to the Lord by Philip
For very accurate are learning-seeking 3 3 4>»*°-
But perhaps he supposed that somewhat of
Before that Philip called thee, when thou wast under the figtree,
I saw thee.
The Saviour undid 4 his surmise, saying that even before his 4 ?Au<rw
meeting and conversing with Philip, He had seen him under
the fig-tree, though not present in Body. Very profitably
are both the fig-tree and the place named, pledging to him
the truth of his having been seen. For he that has already
accurate knowledge of what was with him, will readily
be admitted.
0'
154
Angels serve Christ as their God.
liHV*
Book 2. 49 Rabbi, Thou art the Son of God, Thou art the King of Israel.
c.i.49-51.
He knows that God Alone is Searcher of hearts, and
giveth to none other of men to understand the mind, con-
Ps. vii. 9. sidering as is likely that verse in the Psalms, God trieth
the hearts and reins. For as accruing to none else, the
Psalmist hath attributed this too as peculiar to the Divine
Nature only. When then he knew that the Lord saw his
thoughts revolving in his mind in yet voiceless whispers,
straightway he calls Him Master, readily entering already
into discipleship under Him, and confesses Him Son of God
and King of Israel, in Whom are inexistent the Properties of
Divinity, and as one well instructed he affirms Him to be
wholly and by Nature God.
50 Because I said unto thee, I saw thee under the fig tree, believest
thou ? thou shalt see greater things than these.
Thou shalt be firmer unto faith, saith He, when thou
seest greater things than these. For he that believed one
sign, how shall he not by means of many be altogether
bettered, especially since they shall be more wonderful than
those now wondered at ?
i *
S. Matt.
iv. 11.
51 Verily, verily I say unto you, h..*reafter ye shall see Heaven
open, and the angels of God ascending and descending upon the
Son of Man.
Common now to all is the word which seals the faith of
Nathanael. But in saying that angels shall be seen speeding
up and down upon the Son of Man, that is, ministering and
serving His commands, for the salvation of such as shall
believe, He says that then especially shall He be revealed
as being by Nature Son of God. For it is not one another
that the rational powers serve but surely God. And this
does not take away subjection among the angels (for this
will not be reasonably called bondage) . But we have heard
of the Holy Evangelists, that angels came to our Saviour
Christ, and ministered unto Him.
Christ present at the marriage blesses marriage. 155
Chap. 1.
c. ii. 1-4.
5 a/3ov\ri-
TO)S
Chap. ii. And the third day there was a marriage in Carta of
2 Galilee; and the mother of Jesus was there ; and both Jesus
3 was called, and His disciples, to the marriage. And when
they wanted wine, the mother of Jesus saith unto Him,
They have no wine.
Seasonably comes He at length to the beginning of mira-
cles, even if He seems to have been called to it without set
purpose 5 . For a marriage feast being held (it is clear that
it was altogether holily), the mother of the Saviour is pre-
sent, and Himself also being bidden comes together with
His own disciples, to work miracles rather than to feast with
them, and yet more to sanctify the very beginning of the
birth of man : I mean so far as appertains to the flesh. For
it was fitting that He, Who was renewing the very nature of
man, and refashioning it all for the better, should not only
impart His blessing to those already called into being, but
also prepare before grace for those soon to be born, and
make holy their entrance into being.
Receive also yet a third reason. It had been said to the
woman by God, In sorrow thou shalt bring forth children.
How then was it not needful that we should thrust off this
curse too, or how else could we escape a condemned mar-
riage ? This too the Saviour, being loving to man, removes.
For He, the Delight and Joy of all, honoured marriage with
His Presence, that He might expel the old shame 6 of child- 6 nar4\(pu
bearing. For if any man be in Christ, he is a new creature ;
and old things are passed away, as Paul saith, they are become
new. He cometh therefore with His disciples to the mar-
riage. For it was needful that the lovers of miracles should
be present with the Wonderworker, to collect what was
wrought as a kind of food to their faith. But when wine
failed the feasters, His mother called the Lord being good
according to His wonted Love for man, saying, They have
no ivine. For since it was in His Power to do whatsoever
He would, she urges Him to the miracle.
4 Jesus saith unto her Woman, what have I to do with thee ?
Mine hour is not yet come.
Most excellently did the Saviour fashion for us this dis-
Gen. iii.
16.
2 Cor. v.
17.
' 1
156 Christ begins miracles at His mother's instance.
Ilj j „ B -°°*i 2 n course a l so - F° r it behoved Him not to come hastily 7 to
7 Spofiaioy action, nor to appear a Worker of miracles as though of
His Own accord, but, being called, hardly to come thereto,
and to grant the grace to the necessity rather than to the
lookers on. But the issue of things longed for seems some-
how to be even more grateful, when granted not off-hand to
those who ask for it, but through a little delay put forth
to most lovely hope. Besides, Christ hereby shews that the
deepest honour is due to parents, admitting out of rever-
ence to His Mother what He willed not as yet to do.
5 His mother saith unto the servants, Whatsoever He saith unto
* ' you, do.
The woman having great influence to the performing of
<ll( the miracle, prevailed, persuading the Lord, on account
'■,,, of what was fitting, as her Son. She begins the work by
i » preparing the servants of the assembly to obey the things
that should be enjoined.
7 Jesus saith unto them, Fill the waterpots with water. And
8 they filled them up to the brim. And He saith unto them,
Draw out now, and bear unto the governor of the feast. And
t . 9 they bare it. When the ruler of the feast had tasted the water
that was made wine, and knew not whence it was (but the ser-
vants which drew the water knew J ; the governor of the feast
10 called the bridegroom and saith unto him, Every man at the be-
ginning doth set forth good wine, and when men have well drunk,
then that which is worse ; but thou hast kept the good wine until
The ministers accomplish what is commanded, and by
unspeakable might was the water changed into wine. For
what is hard to Him "Who can do all things ? He that calleth
into being things which are not, how will He weary, trans-
ordering into what He will things already made ? They mar-
vel at the thing, as strange ; for such are Christ's works to
look upon. But the governor of the feast charges the bride-
groom with expending what was better on the latter end
of the feast, not unfitly, as appears to me, according to the
narration of the story.
Restoration of lost nature by the Spiritual Bridegroom. 157
1 1 This beginning of miracles did Jesus in Cana of Galilee, and Chap. 1.
manifested forth His glory, and His disciples believed on Him.
Many most excellent things were accomplished at once
through the one first miracle. For honourable marriage was Cf Heb.
sanctified, the curse on women put away (for no more
in sorrow shall they bring forth children, now Christ has Gen - "*•
blessed the very beginning of our birth), and the glory of
our Saviour shone forth as the sun's rays, and more than
this, the disciples are confirmed in faith by the miracle.
The historical account then will stop here, but I think we
ought to consider the other view of what has been said, and
to say what is therein signified. The "Word of God came
down then from Heaven, as He Himself saith, in order that
having as a Bridegroom, made human nature His own 8 , He
might persuade it to bring forth the spiritual offspring of
Wisdom. And hence reasonably is the human nature called
the bride, the Saviour the Bridegroom ; since holy Scripture
carries up language from human things to a meaning that
is above us. The marriage is consummated on the third
day, that is, in the last times of the present world : for the
number three gives us beginning, middle, end. For thus
is the whole of time measured. And in harmony with this
do we see that which is said by one of the prophets, He
hath smitten, and He will bind us up. After two days will
He revive us, in the third day He will raise us up, and we
shall live in His Sight. Then shall we know if we follow on
to know the Lord ; His going forth is prepared as the morn-
ing. For He smote us for the transgression of Adam, saying,
Dust thou art, and unto dust shalt thou return. That which
was smitten by corruption and death He bound up on the
third day : that is, not in the first, or in the middle, but in
the last ages, when for us made Man, He rendered all
our nature whole, raising it from the dead in Himself.
Wherefore He is also called the Firstfruits of them that
slept. Therefore in saying it was the third day, whereon the
marriage was being consummated, he signifies the last time.
He mentions the place too ; for he says it was in Ga,na of
° otKeico-
<ra.iJ.fvos
Hos.
1-3.
Gen. iii.
19.
1 Cor. xv.
20.
158
\ i
j" '
Christ's Bounty.
Book 2.
eAP.ii. 14,
Isa. ix. 1,
9 vrjipews
1 7rA.oii<n-
6Sa>pos
2 Cor. iii.
6.
2 Tim. ii.
6.
Cf. ib. 7.
Galilee. Let him that loves learning again note well : for
not in Jerusalem is the gathering, but without Judaea is the
feast celeb rated, as it were in the country of the Gentiles.
. For it is Galilee of the gentiles, as the prophet saith. It is
I suppose altogether plain, that the synagogue of the Jews
rejected the Bridegroom from Heaven, and that the church
of the Gentiles received Him, and that very gladly. The
Saviour comes to the marriage not of His own accord ; for
He was being bidden by many voices of the Saints. But wine
failed the feasters ; for the law perfected nothing, the Mosaic
writing sufficed not for perfect enjoyment, but neither did
the measure of implanted sobriety 9 reach forth so as to be ablo
to save us. It was'therefore true to say of us too, They have
no wine. But the Bounteous l God doth not overlook our na-
ture worn out with want of good things. He set forth wine
, better than the first, for the letter hilleth, hut the Spirit giveth
life. And the law hath no perfection in good things, but
the Divine instructions of Gospel teaching bring in fullest
blessing. The ruler of the feast marvels at the wine : for
every one, I suppose, of those ordained to the Divine Priest-
hood, and entrusted with the house of our Saviour Christ, is
astonished at His doctrine which is above the Law. But
Christ commandeth it to be given to him first, because, ac-
cording to the voice of Paul, The husbandman tha,i la-
boureth must be first partaker of the fruits. And let the
hearer again consider what I say.
14 And found in the temple those that sold owen and sheep and
doves, and the changers of money sitting.
The Jews are again hereby too convicted of despising the
laws given them, and making of no account the Mosaic writ-
ings, looking only to their own love of gain. For whereas the
law commanded that they who were about to enter into the
Divine temple should purify themselves in many ways ; those
who had the power of forbidding it hindered not the bankers
or money-changers, and others besides, whose employment
was gain, usury and increase, in their lusts (for the whole
aim of merchants is comprised in these things) : they hinder-
TJie scourge a punishment befitting slaves.
ed them not from defiling the holy court, from enteri
it as it were with unwashen feet, yea rather they the:
altogether used to enjoin it, that God might say Il^j v*.
them, Many pastors have destroyed My vineyard, they have ]^'™'
trodden My portion under foot, they have made My pleasant
portion a desolate wilderness, they have made it desolate. For
of a truth the Lord's vineyard was destroyed, being taught
to trample on the Divine worship itself, and through the
sordid love of gain of those set over it left bare to all
ignorance.
15 And when He had made a scourge of small cords, He drove them
all out of the temple.
Reasonably is the Saviour indignant at the folly of the
Jews. For it befitted to make the Divine Temple not an
house of merchandise, but an house of prayer : for so it is ^j 1 ^ 1
written. But He shows His emotion not by mere words,
but with stripes and a scourge thrusts He them forth of the
sacred precincts, justly devising for them the punishment
befitting slaves ; for they would not receive the Son Who
through faith maketh free. See I pray well represented as
in a picture that which was said through Paul, If any man L Cor ' "
dishonour the Temple of God, him shall God dishonour. ~
16 Take these things hence ; make not My Father's House an house
of merchandise.
He commands as Lord, He leads by the hand to what is
fitting, as teacher ; and along with the punishment He sets
before them the declaration of their offences, through shame
thereof not suffering him that is censured to be angry.
But it must be noted that He again calls God His own
Father specially 2 , as being Himself and that Alone by Nature ' M°" a5 '
of Him, and truly Begotten. For if it be not so, but the
Word be really Son with us, as one of us, to wit by adop-
tion, and the mere Will of the Father:' why does He alone
seize to Himself the boast common to and set before all, say-
ing, Make not My Father's House, and not rather, our Father's
House. For this I suppose would have been more meet to
160
Christ honours them who honour Him.
,u
rti
j ,
h
Book 2, say, if He had known that Himself too was one of those who
' are not sons by Nature. But since the Word knows that He
is not in the number of those who are sons by grace, but of
the Essence of God the Father, He puts Himself apart from
the rest, calling God His Father. For it befits those who are
called to sonship and have the honour from without, when
S. Matt, they pray to cry, Our Father Which art in Heaven : but
the Only Begotten being Alone One of One, with reason
calls God His Own Father.
But if we must, applying ourselves to this passage, har-
1 \oytKu nionize it more spiritually 3 with that above, the lection must
TtpOV 1 ■ -l
be considered differently.
14 sqq. And found in the temple those that sold oxen and sheep, Sfc.
See again the whole scheme of the Dispensation to usward
drawn out by two things. For with the Cananites, I mean
those of Galilee, Christ both feasts and tarries, and them
that bade Him, and hereby honoured Him, He made par-
takers of His Table ; He both aids them by miracles and
fills up that which was lacking to their joy (and what good
thing does He not freely give ?) : teaching as in a type that
He will both receive the inhabitants of Galilee, that is the
Gentiles, called as it were to them through the faith that is
insthem, and will bring them into the Heavenly Bridal-cham-
ber, that is unto the church of the first-born, and will make
them sit down with the saints (for the holy disciples sat
down with the feasters) : and will make them partake
of the Divine and spiritual feast, as Himself saith, Many
shall come from the east and west and shall sit down with
Abraham, Isaac, and Jacob, in the kingdom of Heaven, nought
Isa. xxxv. lacking unto their joy. For everlasting joy shall be upon
their heads. But the disobedient Jews He shall cast forth
of the holy places, and set them without the holy inclosure
of the saints ; yea, even when they bring sacrifices He will not
receive them : but rather will subject them to chastisement
and the scourge, holden with the cords of their own sins.
For hear Him saying, Take these- things hence ; that thou
mayest understand again those things which long ago by
S. Matt.
•viii. 11.
Prov. v.
22.
Ml
I!
commands even those who will not to obey.
161
the mouth of the Prophet Isaiah He saith, I am full of the ^ j!^-' ^
burnt offerings of rams and the fat of fed beasts, and I delight Isa. i.
not in the blood of bullocks and of he goats, neither come ye to
afpear before Me, for who hath required this at your hand ?
tread not My courts any more. If ye bring an offering of fine
flour, vain is the oblation, incense is an abomination unto Me ;
your new moons and sabbaths and great day I cannot
endure, your fasting and rest and feasts My soul hateth :
ye are become satiety unto Me, I will no longer endure
your sins. This He most excellently signifies in type, de-
vising for them the scourge of cords. For scourges are a
token of punishment.
1 7 And His disciples remembered that it was written, The zeal of
Thine House hath eaten Me up.
The disciples in a short time get perfection of knowledge,
and comparing what is written with the events, already shew
great progress for the better.
18 What sign shewest Thou unto us, seeing that Thou doest these
things ?
The multitude of the Jews are startled at the unwonted
authority, and they who are over the temple are extremely
vexed, deprived of their not easily counted gains. And they
cannot convict Him of not having spoken most rightly in
commanding them not to exhibit the Divine Temple as a
house of merchandise. But they devise delays to the flight
of the merchants, excusing themselves that they ought not
to submit to Him off-hand, nor without investigation to re-
ceive as Son of God Him Who was witnessed to by no
sign.
19 Destroy this temple.
To them who of good purpose ask for good things, God
very readily granteth them : but to them who come to Him,
tempting Him, not only does He deny their ambition in re-
spect of what they ask, but also charges them with wicked-
ness. Thus the Pharisees demanding a sign in other parts of
VOL. I. M
162
'*
The Temple of God.
Book 2.
cAP.ii.20.
S. Matt.
xii.39,40,
lb. xxvi.
61.
Ps. XXXV,
11.
Ps. xxvii
12.
iiSiicws
Ps. lxix.
the Gospels the Saviour convicted saying, An evil and
adulterous generation seeketh after a sign, and there shall no
sign be given to it } but the sign of the prophet Jonas :
for as Jonas was three days and three nights in the whale's
belly, so shall the Son of man be three days and three nights
in the heart of the earth. What therefore He said to those,
this to these too with slight change : for these (as did those)
ask, tempting Him. Nor to those who were in such a
state of mind would even this sign have been given, but
that it was altogether needful for the salvation of us all.
But we must know that they made this the excuse of their
accusation against Him, saying falsely before Pontius Pilate,
what they had not heard. For, say they, This Man saith, I
am able to destroy the Temple of God. Wherefore of them
too did Christ speak in the prophets, False witnesses did
rise up : they laid to My charge things that I knew not : and
again, For false witnesses are risen up against Me, and such
as breathe out cruelty. But He does not urge them to blood-
shed saying, Destroy this Temple, but since He knew that
they would straightway do it, He indicates expressively 4
what is about to happen.
20 Forty and siw years was this Temple in building, and wilt
Thou rear it up in three days ?
They mock at the sign, not understanding the depth of
the Mystery, but seize on the disease of their own ignorance,
as a reasonable excuse for not obeying Him, and consider-
ing the difficulty of the thing, they gave heed rather as to
one speaking at random, than to one who was promising
ought possible to be fulfilled, that that may be shewn to be
true that was written of them, Let their eyes be darkened,
that they see not, and ever bow Thou down their backs : in
order that in a manner ever stooping downwards and
inclining to the things alone of the earth, they may receive
no sight of the lofty doctrines of piety towards Christ, not
as though God Who is loving to man grudged them those
things, but rather with even justice was punishing them
that committed intolerable transgressions.
He Who says, My Father's House, is God. 163
For see how foolishly they insult Him, not sparing Chap. l.
c ii 21 22
their own souls. For our Lord Jesus Christ calls God His ' ' '
Father, saying, Make not My Father's House an House of Supra ver.
merchandise. Therefore when they ought now to deem of
Him as Son and God, as shining forth from God the Fa-
ther, they believe Him to be yet bare man and one of us.
Therefore they object the time that has been spent in the
building of the Temple, saying, Forty and six years was
this Temple in building, and wilt Thou rear it up in three
days ? O drunken with all folly, rightly, I deem, one might
say to you, if a wise soul had been implanted in you, if ye
believe that your Temple is the House of God, how ought
ye not to have held Him to be God by Nature, Who dares
fearlessly tell you, Make not My Father's House an House of
merchandise ? How then, tell me, should He have need of
a long time for the building of one house ? or how should
He be powerless for anything whatever, who in days only
seven in number, fashioned this whole universe with inef-
fable Power, and has His Power in only willing ? For
these things the people skilled in the sacred writings ought
to have considered.
21 22 But He spake of the Temple of His Body. When there-
fore He was risen from the dead, His disciples remembered that
He had said this unto them : and they believed the Scripture,
and the word which Jesus had said.
Acceptable to the wise man is the word of wisdom, and
the knowledge of discipline abideth more easily with men of
understanding, and as in wax not too hard, the impression
of seals is well made, so in the more tender hearts of men
the Divine Word is readily infixed : wherefore the hard of
heart is also called wicked. The disciples then, being of a
good disposition, become wise, and ruminate the words of
divine Scripture, nourishing themselves to more accurate
knowledge, and thence coming firmly to belief. Since the
Body of Christ is called a temple also, how is not the Only-
Begotten Word Which indwelleth therein, God by Nature,
since he that is not God cannot be said to dwell in a Tem-
m 2
M
164
Christ God, Whose Body is a Temple.
Book 2-. vile ? Or let one come forward and say, what saint's body
c ii 21 22 x
' was ever called a temple ; but I do not suppose any one can
shew this. I say then, what we shall find to be true, if we
accurately search the Divine Scripture, that to none of the
Saints was such honour attached. And indeed the blessed
Baptist, albeit he attained unto the height of all virtue, and
suffered none to exceed him in piety, was through the mad-
ness of Herod beheaded, and yet is no such thing attributed
to him. On the contrary, the Evangelist devised a grosser
word for his remains, saying this too, as appears to me by
an oeconomy, in order that the dignity may be reserved to
Christ Alone. For he writes thus ; And the blood-shedder
S. Matt, to wit, Herod, sent and beheaded John in the prison, and his
xiv. 10, 12. ,
disciples came and took up his carcase c . If the body of John
be called a carcase, whose temple will it be ? In another
sense indeed, we are called temples of God, by reason of
the Holy Ghost indwelling in us. For we are called the
temples of God, and not of ourselves.
But haply some one will say : How then, tell me, doth
lb. xxiv. the Saviour Himself call His own Body a carcase, For
'■> wTu/xa wheresoever He saith the carcase 5 is, there will the eagles
be gathered together. To this we say, that Christ saith
this not of His Own Body, but in manner and guise of a
parable He signineth that concourse of the Saints to Him,
that shall be at that time when He appeareth again to us,
lb.xvi.27. with the holy angels, in the glory of His Father. For like
as, saith He, flocks of carnivorous birds rush down with a
sharp whizzing to fallen carcases, so shall ye too be gathered
together to Me. Which indeed Paul too doth make known
i Cor. xv. to us, saying, For the trumpet shall sound, and the dead
shall be raised incorruptible ; And again in another place,
and we shall be caught up in the clouds to meet the Lord in
the air, and so shall we ever be with the Lord. That therefore
which is taken by way of similitude for an image will no
wise damage the force of the truth.
1 Thess
iv. 17.
' f
il :
c wTwixa. S. Mark vi. 29, and so reads uncial MSS. BCDL and the Codex
S. Cyril in S. Matthew too, as do the Sinaiticus.
yvw/jLti
Long growth fy diligence needed for maturity of life. 165
23 Now when He teas hi Jerusalem at the Passover in the feast Chap. 1.
day, many believed in His Name, when they saw the miracles " "" *
which He did.
Christ ceaseth not from saving and helping. For some
He leads to Himself by wise words, the rest startling by
God-befitting Power too, He taketh in His net 6 to the faith, 5 aayr\vtv-
by the things which they see Him work persuaded to confess,
that the Artificer of these so great wonders is of a truth
God.
24 But Jesus did not commit Himself unto them.
Not firmly established is the judgment 7 of new believers, 7
nor is the mind firmly built upon fresh miracles. And how
should they whose course of instruction was yet so to say
green, be already rooted in piety ? Therefore Christ doth
not yet commit Himself to the novices, shewing that a great
thing and most worthy of love 8 is affinity with God, and 8
that it doth not just lie before those who desire to have it,
but is achieved by zeal for good, and diligence and time.
Let the stewards of the Mysteries of the Saviour hence
learn, not suddenly to admit a man within the sacred veils,
nor to permit to approach the Divine Tables, neophites un-
timely baptized and not in right time believing on Christ
the Lord of all. For that He may be an Ensample to us
in this also, and may teach us whom fittingly to initiate,
He receives indeed the believers, but is seen not yet to have
confidence in them, in that He does not commit Himself to
them : that hence it may be manifest, that it befits novices
to spend no small time under instruction ; for scarce even so
will they become faithful men.
1!
di-itpa-
25 Because He knew all, and needed not that any should testify
of man ; for He knew what was in man.
Divine is this excellence too along with the rest which are
in Christ, and in no one of created beings is it. For to
Him Alone Who is truly God doth the Psalmist ascribe it,
saying, He fashioneth their hearts alike, He considcretJo all Ps.xxxiii.
166
Christ God Who knoweth the heart.
iv
Book 2.
S|;
c.iii. 1,2
II-
Hist. Sus
i|l
42.
h\ :
Dan. ii.
22.
ICor.ii.
:{: . !
11.
A; •
1 i
u ■ <
Ill"
Heb. r
12, 13.
Ps. xciv.
y.
Job
xxxviii. 2
LXX.
i/ietr works* But if while God Alone understandeth what is
in us, Christ understandeth them : how shall He not be God
by Nature, Who knoweth the secrets, and knoweth the deep and
secret things, as it is written ? For what man knoweth the things
of a man, save the spirit of man which is in him ? Though no
man knoweth, God will not be ignorant, for neither is He
reckoned in the number of all, of whom " No man " may
rightly be predicated, but as being external to all, and all
things under His Feet, He will know. And Paul too will
testify, saying, For the word of God is quick and powerful and
sharper than any two edged sword, 'piercing even to the dividing
asunder of soul and spirit, and of the joints and marrow, and
is a discerner of the thoughts and intents of the heart : neither
is there any creature that is not manifest in His sight, but all
things are naked and opened unto the Eyes of Him. For as
having planted the ear, He hears all things, and as having
formed the eye, He observeth. And indeed He is introduced
saying in Job, Who is this that hideth counsel from Me, hold-
ing words in his heart, and thinketh to conceal them from Me ?
In order then that we might acknowledge that the Son is by
Nature God, needs does the Evangelist say that He needed
not that any should testify of man, for He knew what was in
man.
Chap. iii. There was a man of the Pharisees, named Nicodemus, a ruler of
2 the Jews : the same came to Jesus by night and said unto Him,
More ready is Nicodemus to believe, but overcome by no
good fear, and not despising the opinion of men, he refuses
boldness 9 , and is divided in opinion into two, and halts
in purpose, feeble upon both his knee joints, as it is written,
forced by the convictions of his conscience to the duty of
believing by reason of the exceedingness of the miracles,
but esteeming the loss of rulership over his own nation a
thing not to be borne, for he was a ruler of the Jews. Deem-
ing that he can both preserve his repute with them, and be
a disciple secretly, he cometh to Jesus, making the darkness
of the night an aider of his scheme, and by his secret com-
ing convicted of double mindedness.
8 irapprj-
olav
1 Kings
xviii. 21.
LXX.
God the Holy Ghost by Nature God.
167
Rabbi, we know that Thou art a Teacher come from God ; for Chap. 1.
no man can do these miracles that Thou doest, except God be c ' m ' ' '
3 with him. Jesus answered and said unto him
In these words he supposes that he can attain complete
piety, and imagines that it will be sufficient for his salvation,
to marvel merely at those things which call for wonder :
nought else but this does he seek. Calling him a Teacher
from God, and a co-worker with Him, he does not yet
know that He is by Nature God, nor understand the plan
of the dispensation with Flesh, but still approaches as to
a mere man, and hath but slight conception of Him.
Verily verily I say unto thee, Except a man be born again,
4 he cannot see the kingdom of God. Nicodemus saith unto Him,
Faith consisteth not, Nicodemus, in what thou thinkest.
Speech sufficeth not unto thee for righteousness, neither wilt
thou achieve piety by mere words. For not every one that S. Matt.
saith unto Me, Lord, Lord, shall enter into the kingdom of
Heaven, but he that doeth the will of My Father Which is in
Heaven. But the will of the Father is, that man be made
partaker of the Holy Ghost, that the citizen of earth reborn
unto an unaccustomed and new life, be called a citizen of
Heaven. When He calls the new birth of the Spirit from
above, He sheweth clearly that the Spirit is of the Essence
of God the Father, as indeed Himself too saith of Himself,
I am from above. And the most wise Evangelist again saith *£ fra viii -
of Him, He that cometh from above is above all. Infra ver.
But that the Spirit is of the Essence of God the Father
we shall speak more largely in its proper place.
How can a man be born when he is old ? can he enter a second
5 time into his mother's womb, and be born ? Jesus answered,
Nicodemus is convicted hereby of being still carnal, and
therefore no way receiving the things of the Spirit of God. 1 Cor ' n '
For he thinketh that this so dread and illustrious Mystery is
foolishness. And hearing of the birth spiritual and from
above, he imagineth the carnal womb returning to birth-pang
of things already born, and, not attaining beyond the law of
i ij i
•.' i
14
168 The new Birth in Baptism two-fold, for body and souL
\<\
nil !
I'
Book 2. our nature, measureth 10 things Divine ; and finding the height
10 KavovC of its doctrines unattainable by his own conceptions, he
'" falleth down, and is carried off. For as things that are
dashed by mighty blows upon the hard stones again rebound,
so too I deem the unskilled mind falling upon conceptions
of greater calibre than it, being relaxed returns, and ever
glad to remain in the measure that suits it, despises an un-
derstanding better and loftier than itself. In which case the
ruler of the Jews now being, receives not the spiritual birth.
Except a man be born of water and of the Spirit, he cannot enter
into the Kingdom of God.
Since the man did not understand as he ought, what
the need of being born from above meant, He instructs
him with plainer teaching, and sets before him the more
open knowledge of the Mystery. For our Lord Jesus
Christ was calling the new birth through the Spirit
from above, shewing that the Spirit is of the Essence
2 S. Pet. That is above all essences, through Whom we become far-
takers of the Divine Nature, as enjoying Him Who proceeds
from It Essentially, and through Him and in Him re-formed
to the Archetype-Beauty, and thus re-born unto newness
of life, and re -moulded to the Divine Sonship. But Nico-
demus not so understanding the word from above, imagined
it was meant that the future birth should take place after
the manner of bodies : therefore also falling into imaginations
which shut him up in impossibility, he was caught alike
senseless and hard of learning. Of necessity therefore
» rpvtpt- (j oeg faQ gaviour answer yet more mildly 11 , as to one more
p&rtpov J .
infirm of habit, and removing the veil that seemed to be
thrown over His Words, He now says openly, Except a
man be born again of water and of the Spirit, he cannot enter
into the Kingdom of God. For since man is compound, and
not simple in his nature, being combined of two, to wit, the
sensible body and intellectual soul, he will require two-fold
healing for his new birth akin to both the fore-named. For
by the Spirit is the spirit of man sanctified, by the sanctified
water again, his body. For as the water poured into the
We are born of the Spirit) how.
169
HI
kettle, being associated with the vigour of fire, receives in Chap. \.
itself the impress of its efficacy, so through the inworking
of the Spirit the sensible water is trans-elemented to a Di-
vine and ineffable efficacy, and sanctifieth those on whom it
comes.
6 That which is born of the flesh is flesh, and that which is bom
of the Spirit is spirit.
By another argument again He persuades him to mount
up to a higher understanding, and on hearing of spiritual
birth, not to think of the properties of bodies. For as it is
altogether necessary, saith He, that the offspring of flesh
should be flesh, so also is it that those of the Spirit should
be spirit. For in things the mode of whose being is
different, in these must surely the mode of generation also
be not the same. But it is to be known that we call the
spirit of a man the offspring of the Spirit, not as being of It
by Nature (for that were impossible), but in the first place,
and that in order of time, because that through Him that
which was not was called into being, and in the second place
and oeconomically, because of its being re-formed unto God
through Him, He stamping l His Own Impress upon us, and x ^o\l$o-
trans-fashioning our understanding to His own Quality 3 , so to 2 hWttj-
speak. For so I deem, you will understand aright that too
which is said to some by Paul, My little children, of whom Gal. iv.
I travail in birth again until Christ be formed in you, and
again, For in Christ Jesus I have begotten you through the i_Cor. iv.
Gospel.
7 8 Marvel not that I said unto thee, Ye must be born again. The
wind bloweth where it listeth, and thou hearest the sound thereof,
but canst not tell whence it cometh and whither it goeth ; so is
evert/ one that is born of the Spirit.
It is the excellence of a teacher, to be able manifoldly
to manage the mind of the hearers, and to go through
many considerations 3 , heaping up proofs where the argument a etwpy-
appears hard. He takes then the figure of the mystery from Ma ™"
examples, and says, This spirit 4 belonging to the world and * JKf^
wind.
170 The air, itself unseen, its working seen, a type.
■r |
i I
'i
Boor 2.
c.iii.9 ;
5 KT&ircp
of the air, blows throughout the whole earth, and running
ii v ' where it listeth, is shewn to be present by sound 5 only, and
escapeth the eye of all, yet, communicating itself to bodies
by the subtlest breaths, it infuseth some perception of
its natural efficacy. So do thou, saith He, conceive of
the new birth also through the Spirit, led on by little
examples to what is greater, and by the reasoning brought
forward as it were in an image, conceiving of what is above
the senses.
Ecclus.
xxv. 9.
1; * *
Rom. xi.
25.
Isa. vi. 9.
9 Nicodemus answered and said unto Him, How can these things
10 be? Jesus answered and said unto him,
Long discourse nothing profits him who understandeth
not a whit. Wise then is the saying in the book of Proverbs,
Well is he that speaheth in the ears of them that will hear. And
this the Saviour shewed by trial to be true, giving Himself
an ensample to us in this too. For the teacher will be
wholly free from the charge of not being able to persuade,
saying what himself thinks good, though he profit nothing
by reason of the dulness of the hearers. Besides we learn
by this, that hardness in part is happened to Israel. For
hearing they hear and understand not.
u>
S. Matt.
x.24.
Art thou a master of Israel and knowest not these things ?
By one Christ convicts all, that adorned with the name
of teachers, and clothed with the mere repute of being
learned in the law, they bear a mind full of ignorance, and un-
able to understand one of those things, which they ought not
only to know, but also to be able to teach others. But if he
that instructeth be in this condition, in what is he that is in-
structed, seeing that the disciple exceedeth not the measure
of his master, according to the word of the Saviour ? For
the disciple, saith He, is not above his master. But since
they were thus uninstructed, true is Christ in likening them
to whited sepulchres. Most excellently doth Paul too say to
Ood shall smite thee, thou whited
lb. xxiii,
27.
Acts xxiii. the ruler of the Jews,
wall.
Teachers must teach step by step.
171
I; '
11 Verily, verily, I say unto thee, We speak that we do know and Chap. 1.
testify that we have seen. c * 1U *
He finds the man careless of learning and exceedingly un-
instructed and, by reason of his great grossness of mind,
utterly unable to be led unto the comprehension of Divine
doctrines, albeit many words had been expended with mani-
fold examples. Whence letting alone, as was fitting, accu-
rate explanation, He at length advises him to accept in simple
faith, what he cannot understand. He testifies that Himself
knows clearly what He saith, by the illustriousness of His
Person shewing that yet to gainsay is most dangerous. For
it was not likely that Nicodemus would forget, who had
affirmed that he knew it of our Saviour Christ, that He was
a Teacher come from God. But to resist one who is from Supra
n • • Ver " %'
God and God, how would it not be fraught with peril ? for
the thing is clearly a fighting with God. But hence we
ought to know, who have authority to teach, that for those
just come to the faith, faith in simple arguments is better
than any deep reasoning, and more elaborate explanation.
And Paul also used to feed with milk some, not yet able to l Cor. iii.
bear stronger meats. And the most wise Solomon again
somewhere says to us, Thou shalt wisely 6 know the souls Proy.
of thy flock, meaning that we should not set before those lxx.
who come to us the word of doctrine indiscriminately, but v wa " ra ' s
fitly adapted to the measure of each.
And ye receive not our witness.
As having in Himself the Father and the Spirit Natu-
rally, the Saviour set forth the person of the Witnesses in
the plural number, that, as in the law of Moses, by the mouth Deut.xix.
of two or three witnesses, what is said may be established.
For He shews that the Jews in no wise will to be saved, but
with unbridled and heedless impetus aretheybeing borne unto
the deep pit of perdition. For if they can neither from
their great unlearning understand what is proclaimed to them,
nor yet receive it in faith, what other means of salvation
may be devised for them ? Well then and very justly did
the Saviour say that Jerusalem would be without excuse, as
15.
172
God and man One Christ,
is ' <
Book 2. snatching: upon herself self-called destruction. Jerusalem,
Hi 12 13
S." Matt.' Jerusalem, saith He, that killest the prophets and stonest them
38. 1H * which are sent unto thee, how often would I have gathered thy
children together, even as a hen gathereth her chickens under
her wings, and ye would not ! Behold your house is left unto
you. -
7 Siopiff-
jx6v
lb. xxvi.
87.
12 If I have told you earthly things and ye believe not, how
13 shall ye believe, if I tell you of heavenly things ? And no man;
hath ascended up to heaven, but He that came down from
heaven, the Son of man Which is in heaven.
A doctrine, saith He, not exceeding the understanding'
befitting man, ye from your extreme folly received not, and
how shall I explain to you things more Divine ? For they
who in their own matters are most foolish, how shall they be
wise in matters above them ? And they who are powerless
as to the less, how shall they not find the greater intolerable ?
And if, says He, ye believe not Me being Alone in speaking,
but seek many witnesses for every thing, whom shall I bring
to you as a witness of the heavenly Mysteries ? For no man
hath ascended up to heaven but He That came down from hea~
ven the Son of man. For since the Word of God came down
from heaven, He says that the son of man came down, refus-
ing after the Incarnation to be divided into two persons, and
not suffering certain to say that the Temple taken by reason
of need of the Virgin is one Son, the Word again which ap-
peared from God the Father another : save only as regards
the distinction 7 which belongs to each by nature. For as
He is the Word of God, so Man too of a woman, but One
Christ of both, Undivided in regard of Sonship and God-be-
fitting Glory. For how does He clothe as its own the Temple
of the Virgin, with what befitteth the bare Word Alone : and
again appropriateth to Himself what befitteth the Flesh only ?
For now He saith that the Son of man hath come down from
heaven : but at the time of His Passion, He feareth, and is
sore afraid, and very heavy, and is- recorded as Himself suf-
fering the Sufferings which befitted His Human Nature
only.
The brazen serpent fixed aloft a type of Christ. 173
14 And as Moses lifted up the serpent in the wilderness, even so Chap. 1.
15 must the Son of man be lifted tip, that whosoever believeth in ' '
Him should not perish but have eternal life.
Having explained sufficiently, and set before him the rea-
son, why His Word of teaching does not run forth into the
boundless and supernatural, but descends again to those things
that were typically done by Moses of old, knowing that he
could by leadings by means of figures scarce arrive at know-
ledge of the truth, rather than by the exactitude of spiritual
inspirations, He saith He must surely be lifted up, as
the serpent was by Moses, shewing that search of history is
most necessary, and all but saying to this man of no under-
standing, Search the Scriptures, for they are they which I" fra v -
testify of Me. For serpents were springing upon them of
Israel in the wilderness, and they, falling like ears of corn,
and not a little distressed at this danger unexpectedly visiting
them, with most piteous cry called for salvation from above
and from God. But He, since He was Good and full of
compassion, as God, commands Moses to set up a brazen Num.xxi.
serpent ; and commands them therein to have a forethought 8 8 \po^-
of the salvation by faith. For the remedy to one bitten,
was to look at the serpent put before him, and faith along
with the sight wrought deliverance at the last extremity to
the beholders. So much for the history. But it represents
in act as it were in a type, the whole Mystery of the Incar-
nation. For the serpent signifies bitter and manslaying sin,
which was devouring the whole race upon the earth, mani-
foldly biting the soul of man, and infusing the varied poison
of wickedness. And no otherwise could we escape it thus
conquering us, save by the succour alone which is from
heaven. The Word of God then was made in the likeness o/? om ' V11U
sinful flesh, that He might condemn sin in the flesh, as it is
written, and to those who gaze on Him with more steadfast
faith, or by search into the Divine doctrines, might become the
Giver of unending salvation. But the serpent'being fixed up-
on a lofty base, signifies that Christ was altogether clear and
manifest, so as to be unknown to none, or His being lifted up Infra xii.
from the ea/rth, as Himself says, by His Passion on the Cross.
174
God's Love, that He gave for us creatures.
Book 2.
c. iii. 16.
I . I
yopyus
* 4'
I
" {■
I ** -.
Heb.x
28, 29.
16 For God so loved the world, that He gave His Only Begotten
Son, that whosoever helieveth in Him should not perish, but have
everlasting life.
He desireth to shew openly herein, that He is God by-
Nature, since one must needs deem that He Who came forth
from God the Father, is surely God also, not having the
honour from without, as we have, but being in truth what
He is believed to be. With exceeding skill does He say this,
having joined therewith the love of God the Father to us, well
and opportunely coming to discourse thereon. For He
shames the unbelieving Nicodemus, yea* rather, He shews
that he is ungodly also. For the not coming readily to believe,
when God teaches anything, what else is it, than laying upon
the Truth a charge of falsehood ? Besides this, in saying
that He was given for the life of the world, He persuades him
to consider seriously 9 , of how great punishment they will be
in danger, who from their mad folly, have made of no ac-
count so wondrous grace of God the Father. For God, says
He, so loved the world that He gave His Only Begotten Son.
Let the Christ-opposing heretic again hear, and let him
come forward and say, what is the greatness of the Love of
God the Father, or how we should reasonably marvel at it.
But he will say that the marvel of the love is seen, in His
giving His Son for us, and that the Only Begotten. In
order then that the great love of God the Father may remain
and be preserved, let Him be held to be Son not a crea-
ture, I mean Son of the Essence of the Father, that is
to say, Consubstantial with Him Who begat Him, and
God verily and in truth. But if, according to thy speech,
o thou, He possesseth not the being of the Essence of
God the Father, He will also lose the being by Nature Son
and God, and the wide-spread marvel of the Love of God
will at length come to nought : for He gave a creature for
creatures, and not truly His Son. Vainly too will the
blessed Paul trouble us, saying, He that despised Moses'
law died without mercy under two or three witnesses : of how
much sorer punishment, suppose ye, shall he be thought worthy
who hath trodden under foot the Son of God ? For confessedly
God the Son.
175
in
he that despised trampleth under foot, but not the Very Son, Chap. i.
but a fellow servant of Moses, if indeed creature be always
akin to creature, in respect at least of having been made,
even if it surpass the glory of another, in the excellences of
being greater or better. But the word of Paul is true ; and a
severer penalty shall he pay who hath trodden under foot
the Son, not as though he were transgressing against a crea-
ture, or one of the fellow servants of Moses. Great then and
above nature is the Love of the Father, Who for the life of
the world gave His Own Son and Who is of Himself.
17 For God sent not His Son into the world to condemn the world,
but that the world through Him might be saved.
Having plainly called Himself the Son of God the Father,
He thought not good to leave the word without witness, but
brings forward proof from the quality, so to say, of the
things themselves, making the hearers more steadfast unto
faith. For I was not sent, saith He, like the law-expounder
Moses, condemning the world by the law, nor introducing
the commandment unto conviction of sin, nor do I perform
a servile ministry, but I introduce loving-kindness befitting
the Master: I free the embondaged, as Son and Heir
of the Father, I transform the law that condemneth into
grace that Justine th, I release from sin him that is holden p rov. v.
with the cords of his transgressions, I am come to save the
world, not to condemn it. For it was right, it was right,
saith He, that Moses, as a servant, should be a minister of
the law k that condemns, but that I as Son and God should free
the whole world from the curse of the law and, by exceed-
ingness of lovingkindness, should heal the infirmity of the
world. If then the grace that justifieth is better than the
commandment that condemneth, how is it not meet to con-
ceive that He surpasseth the measure of the servant Who
introduceth so God-befitting authority, and releaseth man
from the bonds of sin ?
This then is one aim of the passage under consideration,
and no mean one. A second besides this, revolving through
the same circuit, and introducing a consideration akin to
if "
176
Christ tries every way not to condemn,
* ; .
Book 2. those above, will be given from love of learning
c. ni. 18. ° °
The
Saviour saw that Nicodemus was cleaving to the law of
Moses, and was fast held to the more ancient command-
ment, and was somehow startled at the new Birth through
the Spirit, shrinking from the new and Gospel polity, sup-
posing it seems that this would be more burdensome
than the things already enjoined. Being therefore not
ignorant, as God, of the fear which from his ignorance
had sprung upon him, by using one short argument, He
frees him from all trouble on this score, and shews that
the commandment of Moses, by reason of its condemning
the world, is harder to be borne, and introduces Himself as
a mild Judge, saying, For God sent not His Son into the
world to condemn the world, but that the world through Him
might be saved.
w> '< i
18 He that believeth on the Son is not condemned ; but he that
helieveth not is condemned already, because he hath not believed
in the Name of the Only Begotten Son of God.
Having proved by facts, that He is both Son of God the
Father, and introduceth into the world grace which is more
excellent than the ministration of Moses (for how is not the
being justified by grace better than the being condemned by
the law ?), He devised, as God, another way to bring unto
the faith, from all quarters driving together to salvation them
that were lost. He puts forth then to the believer as his re-
ward the not being called to judgement, to the unbeliever
punishment, bringing into one and the same way by both,
calling to come readily unto the faith, some by desire for the
grace, others by fear of suffering. He shews that heinous
and great is the crime of unbelief, since He is Son and Only
Begotten. For by how much is that worthy of belief which
is insulted, so much the more will that which despises
be condemned for his dire transgression. He says that he
that believeth not is condemned already, in that he hath al-
ready determined against himself the due sentence of punish-
ment, by knowingly rejecting Him Who gives not to be
condemned.
condemns those who will be condemned.
Ill
19 And this is the condemnation, that light is come into the world, Chap. 1.
and men loved darkness rather than light. ' '
He lets not the condemnation of the unbelievers remain
without consideration, but recounts its causes, and shews
clearly that, according to the words of the Proverbs, Not un- lxx* ^"
justly is the net spread for the birds. For they, saith He, who
when it was in their power to be illuminated preferred to
remain in darkness, how will not they fairly be determiners
of punishment against themselves, and self-invited to suffer-
ing which it was in their power to escape, if they had been
right provers of things, choosing rather to be enlightened
than not, and studying to make the baser things second to
the better ? But He preserved the mind of man free from the
bonds of necessity, and tending by its own impulses to both
sides, that it might justly receive praise for good things,
and punishment for the contrary. As indeed He sheweth in
another place, saying, If ye be willing and obedient, ye shall ^' u 19,
eat the good of the land ; but if ye refuse and rebel, ye shall
be devoured with the sword.
20 For every one that doeth evil hateth the light, neither cometh to
the light, lest his deeds should be reproved.
Profitably doth He go over what has been said, and convicts
indolence unto things helpful of proceeding from love of evil,
and of having its root in unwillingness to learn those things
whereby one may become wise and good. For the doer of
evil, says He, flees from and refuses the being in the Divine
Light : not hiding from shame on account of evil (for so he
would have been saved) but desiring to remain in ignorance
of what is becoming, lest transgressing he should be smitten,
falling upon the now keener 1 convictions of his own consci- 1 ?iKpo-
ence, and by means of at length clearly knowing what is Tepo ' y
good, should pay a more woeful account to the Judge, if he
should not do what was pleasing to God. But he that doeth
truth (that is, the lover and doer of the works of the Truth)
cometh to the light, that his deeds may be made manifest
thoA, they are wrought in God. For he doth not reject the
illumination in the Spirit, by It specially led to be able to
VOL. i. N
178 Knowledge an aid to a holy life.
..? < !2?l: understand in all calm collectedness, whether he hath transi-
tu. 22-24. , . . .
gressed the Divine commandment, and whether he hath
wrought all things according to the Law of God.
It is then a plain proof of an unbridled tendency to evil,
and unrestrained pleasure in what is worse, not to wish tq
learn that whereby one may avail to attain unto what is
better: again of desire for the best, to thirst for illumi-
nation, and to make His Law a rule so to say and index
unto a conversation pleasing to God. And the Divine
Ps. xix. 7, Psalmist knowing that this was so, sings, The Law of the
Lord imperfect converting the soul : the testimony of the Lord
is sure, making wise the simph. The statutes of the Lord are
right, rejoicing the heart : the commandment of the Lord is
pure, enlightening the eyes.
22 After these things came Jesus and His disciples into the land
23 of Judcea. And John also was baptizing in JEnon near to
Salim, because there was much water there ; and they came,
24 and were baptized. For John was not yet cast into prison.
After the conversation with Nicodemus had now reached
its conclusion, the Divine Evangelist again prepares some^
thing else most profitable. For enlightened by the Divine
■ Spirit to tho exposition of things most needful, he knew
that it would exceedingly profit his readers to know clearly,
how great the excellence, and by how great measures, the
baptism of Christ surpasses that of John. For it was indeed
. not far from his expectation, that certain would arise who
of their folly should dare to say, either that there was no
difference whatever between them, but that they ought to
be crowned with equal honours; or, having stumbled into
folly even wilder than this, say, that the vote of superiority
ought to be taken away from Christ's baptism, and the su-
periority shamelessly lavished on the baptism by water. For
what daring is not attainable by the ill-instructed, or through
what blasphemy do they not rush, who rising up against
Mic. iii. the holy doctrines of the Church, pervert all equity, as it is
written? The most wise Evangelist then, that he might
, destroy beforehand the plea for their vain-babbling, intro-
S. John Baptist knows the excellence of Christ's Baptism. 179
is I • I
duces "the holy Baptist laying before his disciples the solu- iy. 25,*26*
tiou of the question. Christ therefore baptizes through His
Own disciples : likewise John too, and not altogether by the
hands of others, nor yet did he baptize in those same fount-
ains, where Christ was manifested doing this, but near to
Salim, as it is written, and in one of the neighbouring fount-
ains. And through the very distinction (in a way) of the
fountains of waters does he shew the difference of the bap-
tism, and signify as in a figure that his baptism is not the
same as that of our Saviour Christ : yet was it near and
round about, bringing in a kind of preparation and intro-
duction to the more perfect one. As then the law of Moses
too is said to have a shadow of the good things to come, not the Heb. x. 1.
very image -of the things (for the Mosaic letter is a kind of
preparatory exercise and pre-instruction for the worship in
the Spirit, travailing with the truth hidden within), so shalt
thou conceive too of the baptism unto repentance.
25 Then there arose a question between some of John's disciples
26 and a Jew a about purifying. And they came unto John, and
said unto him,
The Jews being powerless to commend the purifications
of the law, and not able to advocate the cleansing through
the ashes of an heifer, plan something against John's disci- Ib.ix. 13.
pies, whereby they thought to cause them no slight vexation,
albeit easily worsted in their own matters. For since they
who attended the blessed Baptist, appeared to be more ex-
cellent and of more understanding than the Pharisees, ad-
miring the baptism of their own teacher, and opposing the
purifications after the law ; they are vexed at these things,
who are diligent in reviling only and most ready unto all
wickedness : and even overturning their own case, they praise
Christ's Baptism, not rightly disposed, nor pouring forth true
praise on it, but exasperated to the mere distressing of them ;
and lending out a statement against their opinion, until their
purpose should attain its accomplishment. They cannot
. * So S. Cyril reads with the Vatican MSS. and the Syriac version (dating
and Alexandrine Codices and other old from the second century).
K 2
I
!!
it
i:
180
Trouble of 8. John Baptist's disciples.
:ts-
t* !
r *
,
iii. 26, 27! * nen adduce any reasonable proof, nor do they even support
Christ out of the holy Scriptures (for, whence were such
understanding to the uninstructed ?) : but they merely allege
in confirmation of their own arguments, that very few in num-
ber are those who come to John, but that they flock together
to Christ. For haply they in their exceeding folly thought
that they should carry off the vote of victory, and might speak
out in behalf of the legal purifications, as having already con-
quered, by giving the palm over John's to the Baptism be-
stowed by Christ on those who come to Him. And they vex
those with whom their dispute was : but they get off with
difficulty and leave the disciples of John, much more beaten
by their ill-considered dispute. For they crown with com-
pulsory praises, and against their will, the Lord.
Rabbi, He that was with thee beyond Jordan, to Whom thou
barest witness, behold, the Same baptizeth, and all men come to
27 Him. John answered and said,
The disciples bitten by the words of the Pharisees, and
looking to the very nature of the thing, were not able to
convict them as liars, but were reasonably at a loss, and
being ignorant of the great dignity of our Saviour, are ex-
ceedingly startled at John's shortcoming, and mingling words
• • of love with reverence and admiration, they desire to learn,
why He That was borne witness to by his voice, prevents
him in honour, outstrips him in grace, and in baptizing takes
in His net, not a portion of the whole Jewish multitude, but
even all of them. And they made the inquiry as it seems
2 ovk &0c- no t without the Will of God 2 : for hence the Baptist invites
them to an accurate and long explanation respecting the
Saviour, and introduces the clearest distinction between the
baptisms.
A man can receive nothing, except it be given him from heaven.
, He says that there is nothing good in man, but must needs
be wholly the gift of God. For it befits the creation to hear,
1 Cor. iv. What hast thou that thou didst not receive ? I think then
that we ought to be content with the measures allotted
We must deeply prize what God allots us.
181
to us, and to rejoice in the honours apportioned to us from £ h ™* 2 q'
heaven, but by no means to stretch out beyond, nor in
desire ever of what is greater unthankfully to despise the
decree from above, and fight against the judgment of the
Lord, in shame that one should appear to receive what is
less than the more perfect : but with whatsoever God
shall please to honour us, to value that highly. Let not
my disciple therefore, saith he, be ashamed, if I do not
overleap the measure given me, if I do not contemplate the
greater, and am contracted to the glory befitting a man.
28 Ye yourselves bear me witness that I said, I am not the
Christ, but that I am sent before Him.
He brings his disciples to the recollection of the words
which they have already often heard, partly reproving them
rightly, as steeped in forgetfulness of things profitable, and
slumbering in respect to this so most dread doctrine, partly
persuading them to remember the Divine Scripture, as 3 3 t?j m
having been nourished in zeal for the knowledge of these ™i\£!a9-
things ; Whom it preaches as the Christ to come, whom again tl<?
as the Baptist the forerunner. For thus would they, having
received knowledge of each, be in no wise angry, seeing
them in the state befitting each. I shall need then, saith
he, no other witnesses to this, I have my own disciples
as ear -witnesses, I confessed my state of servitude, when I
fore-announced, I was sent, I am not the Christ. Let Him
overcome, prevail, shine forth yet more as Lord and God.
29 He That hath the bride is the Bridegroom : but the friend of
the Bridegroom, which standeth and heareth Him, rejoiceth
greatly because of the Bridegroom's voice ; this my joy
therefore is fulfilled.
The discourse again took its rise from likeness to our
affairs, but leads us to the knowledge of subtle thoughts.
For types of things spiritual are those which endure the
touch of the hand, and the grossness of corporeal examples
introduceth oftentimes a most accurate proof of things spiri-
182
Christ is All.
T
'r ;
Book 2.
c.iii. 30.
pidpXV*
& Tb(nrol5-
8ao>ia
Ps. xlv.
10, 11.
LXX.
Cant. i. 7
Supra pp
157, 168.
tual. Christ then, says he, is the Bridegroom and ruler of
the assembly 4 , I the bidder to the supper and conducter of
the bride, having as my chiefest joy and illustrious dignity>
to be only enrolled among His friends, and to hear the Voice
of Him That feasteth. I have therefore even now that that
I long for, and my dearest wish 5 is fulfilled. For not only
did I preach that Christ would come, but Him already pre-
sent have I seen, and His. very Voice do I lay up in my ears.
But ye, most wise disciples, seeing the human nature
that is betrothed to Christ, going to Him, and beholding the
nature which was cut off and a run-away from its love to
Him attaining to spiritual union through holy Baptism,
grieve not, saith he, that it befits not me, but rather runs
very gladly to the spiritual Bridegroom (for this were in
truth just and more fitting) . For He That hath the bride is
the Bridegroom; that is, seek not in me the crown of the
Bridegroom, not for me does the Psalmist rejoice, saying,
Hearken, daughter, and consider, and incline thine ear ; for-
get also thine own people and thy father's house, for the King
hath desired thy beauty : nor seeking my chamber doth the
, bride say, Tell me, Thou Whom my soul loveth, where Thou
feedest, where Thou mahest Thy flock to rest at noon : she has
the Bridegroom from Heaven. But I will rejoice, having
surpassed the honour becoming a bondman, in the title and
reality of friendship.
I deem then that the meaning of the passage, has been
• full well interpreted : and having already sufficiently ex-
plained the spiritual marriage, I think it tedious to write
any more about it.
- &'■
30 He must increase, but I must decrease.
He convicts his disciples of being yet troubled about
trifles, and of taking unseasonable offence at what they by
no means ought, and of not yet knowing accurately, Who
and whence Emmanuel is. For not thus far, saith he, shall
His Deeds be marvelled at, nor because more are baptized
by Him, shall He for this alone surpass my honour, but He
Examples of increase and decrease.
183
shall attain to so great a measure of honour, as befitteth Ch .4. p * *•
b ' c in. 30.
God. For He must needs come to increase of glory, and,
through daily additions of miracles, ever mount up to the
greater, and shine forth with greater splendour to the world:
but I must decrease, abiding in that measure wherein I ap-
pear, not sinking from what was once given me, but in
such a degree inferior to Him That advanceth ever to an
increase of glory, as He hasteth and passeth on.
And this the blessed Baptist interpreteth to us. But
our discourse will advance profitably through examples,
making the force of what has been said clearer. Let then
a stake two cubits long be fixed in the ground : let there
lie near a plant too, just peeping above the ground, putting
forth green shoots into the air, and ever thrust up to a great-
er height by the resistless vigour from the roots ; if then
one could put voice into the stake, and it should then say of
itself and its neighbour the plant, This must increase, but I
decrease ; one would not reasonably suppose that it indicated
any harm to itself, nor that its existing measure would be
clipped, but it would be affirming its decrease in that sort
only, in which it is found less than that which is ever advan-
cing towards increase. Again you may take an example
akin to this one, and suppose the brightest of the stars to
cry out saying of the sun, It must increase, but I decrease.
For while in the gloom of night the depth of the atmosphere
is darkened, one may well admire the morning star flashing
forth its golden light, and conspicuous in its full glory : but
when the sun now gives notice of its rising, and bedews the
world with a moderate light, the star is surpassed by the
greater, and gives place to him advancing little by little.
And it too might well speak the words of John, being in
that same state, which he says he is enduring.
i !
I;-
i* 1 '
i !'
CHAPTEE II.
That the Son is not in the number of things originate, but above
all, as God of God.
31 He That cometh from above is above all.
No great thing is it, saith he, nor exceeding wonderful, if
Christ surpass the glory of human nature : for not thus far
doth He set the bounds of His own glory, but is over all
creation, as God, is above all things made, not as
numbered among all, but as excepted from all, and Di-
vinely set over all. He adds the reason, shaming the
gainsayer, and silencing the opposer. He That cometh
from above, saith he, that is, He That is born of the
root from above, preserving in Himself by Nature the
ebQvtav Father's Natural goodness 1 , will confessedly possess the
being above all. For it would be impossible that the Son
should not altogether appear to be such as He That begat
is conceived of, and rightly. For the Son Who excelleth in
sameness of Nature, the Brightness and express Image of
the Father, how will He be inferior to Him in glory ? Or
will not the Property of the Father 2 be dishonoured in the
Son, and we insult the Image of the Begotten, if we
count Him inferior? But this I suppose will be mani-
fest to all. Therefore is it written also, That all men^
should honour the Son even as they honour the Father : he
that honoureth not the Son honoureth not the Father. He
That glorieth in equal honour with God the Father, by
reason of being of Him by Nature, how will He not be con-
ceived of as surpassing the essence of things originate ? for
this is the meaning of is above all.
2 rb TOD
warpbs
tStov
Infra v.
23.
True meaning of From above. 1 85
But I perceive that the mind of the fighters against Christ c H iiif " 31 *
will never rest, but they will come, as is probable, vainly
babbling and say, „When the blessed Baptist says that the
„ Lord sprang from above, what reason will compel us to
„ suppose that He came of the Essence of the Father, by
„ reason of the word from above, and not rather from heaven,
„ or even from His inherent superiority above all, so that
„for this reason He should be conceived of and said to be
„ also above all ? „ When therefore they aim at us with
such words, they shall hear in return, Not your most cor-
rupt reasonings o most excellent, will we follow, but rather
the Divine Scriptures and the Sacred Writings only. We
must then search in them, how they define to us the force of
from above. Let them hear then a certain one of the Spirit-
clad crying, Every good gift and every perfect gift is from S. James
above, and cometh down from the Father of lights. Lo, plainly
he says that from above is from the Father : for knowing that
nought else surpasseth things originate save the Ineffable
Nature of God, he rightly attached to it the term from above.
For all things else fall under the yoke of bondage; God
alone riseth above being ruled, and reigneth : whence
He is truly above all. But the Son, being by Nature God
and of God, will not be excluded from the glory in respect of
this. But if ye deem that from above ought to be taken as Of
heaven, let the word be used of every angel and rational
power. For they come to us from heaven who inhabit the
city that is above, and ascend and descend, as the Saviour Supra
somewhere says, upon the Son of man. What then
persuaded the blessed Baptist to attribute that which was in
the power of many to the Son Alone specially, and as to
One coming down from above to call Him, He That cometh
from above ? For surely he ought to make the dignity com-
mon to the rest, and say, They that come from above are above
all. But he knew that the expression was due to the One
Son, as sprung of the Supreme Root.
Therefore from above does not mean from heaven : but
will be piously and truly understood, in the sense we spoke
of before. For how is He at all above all, if from above
51.
186
God the Son God, All the creature.
* j;
1 fi
•Botffc 2.
c. iii. 31.
:• I
: li
Ps. cii.
26,27.
signify not From the Father, but rather From Heaven ? For
if this be so, every one of the angels too will be above all, as
coming from thence. But if each one escapes being reck-
oned among all, of whom at last will all be composed ? or
how will the word all remain intact, preserving accurately its
meaning, while such a multitude of angels overpass and
break down the boundary of all ? For all it is no longer, if
they remain outside, who were in all. But the Word That
Bhone forth ineffably from God the Father, having His Pro-
per Birth from above, and being of the Essence of the Father
as of a fountain, will not by His coming wrong the word
all, seeing He escapes being reckoned among all as if a
part : but rather will be above all, as Other than they, both
by Nature and God-befitting Power and all other Properties
of Him Who begat Him.
But perchance they will say abashed at the absurd
result of the investigation, „From above means not
„ from heaven, but from His inherent superiority above
„ all.,, Come then, testing more accurately the force of
what is said, let us see at what an end their attempt will
terminate. First then, it is wholly foolish and without un-
derstanding, to say that the Son Himself hath come from
His Own Dignity, and that as from a certain place or out
of one, He One and the Same advances from His Own
Excellency to be above all. In addition to this, I would
also most gladly enquire of them, in respect of the ex-
cellence above all, whether they will grant it to the Son
Essentially and irrevocably, or added from without in
the nature of accident. If then they say that He hath
the Excellence by acquisition, and is honoured with dignities
from without, one must needs acknowledge that the Only-
Begotten could exist deprived of glory, and be stripped of
the acquired (as they call it) grace r and be deprived of
being above all, and appear bare of the excellence which
they now admire, since an accident may be lost, seeing that
it belongeth not to the essence of its subject. There will
therefore be change and varying in the Son : and the
Psalmist will lie hymning Him with vain words, The heavens
God the Son God apart from All.
187
shall perish, but Thou shalt endure : yea all of them shall . Ch *F* ^
wax old like a garment, as a vesture shalt Thou change them
and they shall be changed : but Thou art the Same, and Thy
years shall have no end. For how is He the Same, if with
us He changeth, and that with changes for the worse?
Vainly too (it seems) doth He glory of Himself, saying, Mal< -^
Behold, behold, I am, I change not, and there is no God be- *>- .
side Me. And how will not the passions of the offspring 5.
reach up to the Father Himself too, since He is His
Impress and Exact Likeness ? God the Father then will be
changeable, and has the Supremacy over all accruing
to Him : I omit the rest. For what belongs to the Image
will of necessity appertain unto the Archetype. But they
will not say that He hath the supremacy from without
(shuddering at such difficulties alike and absurdities of
their arguments), but Essential rather and irrevocable.
Then again (o most excellent) how will ye not agree
with us even against your will, that the Son being
by Nature God, is above all, and therefore cometh of the
Alone Essence of God the Father ? For if there be nought of
things originate which is not parted off by the force of the
All, but the Son is above all, to wit, as Other than all, and
having the Essential Supremacy over all, and not the same
in nature with all, how will He not be at length conceived
of as Very God? For He Who is Essentially separate
from the multitude of created beings, and by Nature
escapes the being classed among things originate, what
else can He be, save God ? For we see no mean, as far as
regards existing essence 3 . For the creation is ruled over, 3 {, a ' ias
and God is conceived of as over it. If then the Son be by ^ t s a " ru "
Nature God, and have been ineffably begotten of God the
Father, from above signifies the Nature of the Father.
Therefore the Only Begotten is above aiZ,inasmuchasHe too
is seen to be of that Nature.
He that is of the earth is earthly and speaheth of the earth.
■ The earthborn (says he) will not effect equally in power
of persuasion with Him Who is God over all. For he that
I!
188
Man teaches, God draws.
\l ;
\:u
I
Hi!
t' 1 :-
Book 2.
c. iii. 31.
* yopy6re-
Supra ver.
26.
is of the earth will speak as man, and will rank merely as an
adviser, committing to his disciples the whole reins of desire
to believe : but He That cometh from above, as God, having
used discourse with a certain Divine and ineffable grace,
sends it into the ears of those who come to Him. But in
proportion as He is by Nature Superior, so much the more
effectually 4 will He surely in- work. And with much
profit does the blessed Baptist say such things to his dis-
ciples. For since they were beholding him surpassed by
the glory of the Saviour, and were now not a little offended
thereat, wherefore they came to him and said, Rabbi, He
That was with thee beyond Jordan, to Whom thou barest wit-
<ness, behold the Same bajptizeth^ and all men come to Him ;
needs did the Spirit-clad, cutting off the sickness of offence,
and implanting in his disciples a, healthful perception on
most necessary points, explain the Saviour's supremacy
over all, and teach no less the cause why all men were
already going to Him, and leaving the baptism by water
alone, went to the more Divine and perfect one, to wit,
that by the Holy Ghost.
j i
% < f
it.
1
ft
■|: ! !
He that cometh from heaven is above all.
This testifieth (saith he) that very great and incompar-
able the distinction between those of the earth and the
Word of God That cometh down from above and from Hea-
ven. If I am not fit to teach, and my word alone suffice
you not, the Son Himself will confirm it, testifying that
in an incomprehensible degree differs the earth-born from
the Beginning Which is above all. For disputing some-
Infra viii. where with the unholy Jews, the Saviour said, Ye are from
beneath ; I am from above. For He says that the nature
of things originate is from beneath, as subject and of ne-
cessity in bondservice to God Who calleth them into be-
ing : from above again He calleth the Divine and Ineffable
and Lordly Nature, as having all things originate under Its
feet, and subjecting them to the yoke of His Authority.
For not idly did the blessed Baptist add these things to,
23.
Christ uses the evidence we best accredit.
189
those above. For that he may not be supposed by his ^tii'st.
disciples to be inventing empty arguments, and from fear
of seeming with reason inferior to Christ, to call Him
greater and from above, himself from beneath and of the
earth ; needs does he from what the Saviour Himself said,
seal the force of the things said, and shew the explanation
to be not as they thought, an empty excuse, but rather a
demonstration of the truth.
But since the other part of the verse runs thus, And
what He hath seen and heard, that He testifieth, come we
will discuss a few things on this too. We are so constituted
and habituated, as to receive the full proof of everything,
by means of two especial senses particularly, I mean sight
and hearing. For having been both ear -witnesses and
eye-witnesses of anything, we come to speak positively
thereof. Persuading them therefore to hasten to belief in
Christ (for He speaks, says he, that He knows accu-
rately), he takes again, as it were, from the likeness to
us, that we may understand it more Divinely, and says,
What He hath seen and heard, that He testifieth.
And no man receiveth His testimony.
Not as though no one receiveth the testimony, that Christ
is God by Nature and, sprung from above and the Fa-
ther, is above all, does the blessed Baptist say this (for
many received, and have believed it, and before all Peter,
saying, Thou art the Christ, the Son of the Living GodJ : S. Matt.
but as having himself conceived of the great dignity of the
Speaker more rightly than they all, does he all but shaking
his head, and smiting with right hand on his thigh, marvel
at the folly of them that disbelieve Him.
;l!
1 < CHAPTER III.
J.' 1
#i
That Christ is God and of God by Nature.
33 He that hath received His testimony hath set to his seal
that God is true*
In no other way was it possible to shew the impiety of
them that believe not, except the glorious achievement of
the believers were made known. For by the contrast of
good things is the evil easily discerned, and the knowledge
of what is better convicts the worse. If any then (saith he)
have assented to the words of Him That cometh from above,
' • he hath sealed and confirmed by his understanding, that
! ! truth is ever akin and most dear to the Divine Nature.
■ ! Whence the converse is manifest to them that see. For
; he who thrusts away the faith will surely witness against
: j himself, that God is not true. But we must again take
' j notice, that he removes the Son from consubstantiality
», '" with the creation, and shews by what has been said that He
is by Nature God. For if he that believeth the things
spoken by Him, and receiveth the testimony which He
I gave of Himself, sealed and well confirmed that God is
< ''. . , true; how shall not Christ be conceived of as by Nature
j .. God, Who is testified of as true by the credit of the things
just said? or let our opponent again say how the Divine
I - Nature is honoured, as being true, by our Saviour's testi-
' ) mony being received. For if He be not wholly by Nature
God, he that believeth will not be reverencing the Divine
Nature, as true, but rather one (according to them) the
fairest of creatures. But since, when Christ is believed,
' h * 4>v<t»>i the declaration * of being true extendeth to God, it is I
. i • suppose altogether clear, that He being God, not falsely
so called, Himself taketh honour to Himself from those
who believe.
God the Son God Who giveth.
191
But the enemy of the truth will not (it seems) agree to £ H £? ■ 3 jjv
these words of ours, but will start up strong, not admitting
the Son to be by Nature God : and will say again, Thou ca-
villest, sir, and contrivest turns of many-varied reasonings,
ever rejecting somehow the simple and right sense.
For since the Word of God hath come down from Heaven,
calling out openly, I speak not of Myself, but the Father^™.™-
Which sent Me, He gave Me a commandment, what I should
say and what I should speak : and again, All things that I Infra xv *
have heard of My Father, I will make known unto you : or
also, as the holy Baptist averred in the following words,
For He Whom God hath sent speaketh the words of God : Infra
. . ver. 34.
therefore of Him is he saying, He that receiveth His testimony
hath set to his seal, that God is True. For verily is God the
Father true, but thou attemptest to bring round to the Son
what is due to Another.
What then shall we say to these things ? shall we class the
Only-Begotten among the prophets, fulfilling the ministry be-
fitting Prophets, and doing nought besides ? For by whom
is it not unhesitatingly received, that Prophets used to bring
us voices from God ? Then what excellence is there in the
Son, if He accomplish this alone ? how is He above all, if He
is still ranked along with Prophets, and is clad in slave-be-
fitting measure ? How, as though surpassing them in. glory
doth He say in the Gospels, If He called them gods unto whom Infra x.
the Word of God came, and the Scripture cannot be broken, say '
ye of Him Whom the Father hath sanctified and sent into the
world, Thou blasphemest : because I said, lam the Son of God ?
For in these words He clearly severeth Himself off from the
company of Prophets, and saith that they were called gods,
because the Word of God came to them, but Himself He con -
fesseth Son. For to the holy Prophets was imparted grace by . . - .
measure through the Spirit ; but in our Saviour Christ it hath Co1 :. *• 19 »
pleased all the full ness of the God-head to dwell bodily, as Paul
■saith ; wherefore also of His fullness have all we received, as ? ( ? pra u
John affirmed. How then will the Giver be On a par with the
recipients, or how will the Fullness of the God-head be reckon-
ed in the portion of the minister ?
192 Christ True who says, I and the Father are One.
ii I.
'Hi-
lt i
lii'i
H- t
Book 2.
c. iii. 34.
Infra xiv.
10,xii.49.
Infra x.
30.
lb. xiv. 9,
10.
Let them then hence consider narrowly, into how great
blasphemy their argument will hazard them. And how one
ought to understand the words, I speak not of Myself, but
the Father Which sent Me, He gave Me a commandment what I
should say and what I should speak, will be explained more
at large in its proper time and place. But I think that at
present the objections of our opponents ought to be made a
foundation of piety, and from what they put forth, we ought to
contend for the doctrines of the Church. They then affirm
that the Son has received commandments from the Father,
and says nothing of Himself: but whatsoever He heard,
as Himself says, these things He is zealous to say to us too.
Well, let him hold to this ; for we will agree, since this no-
thing wrongeth the Son> as far at least as concerns the ques-
tion of whence He is ; yea rather it bringeth in a most beau-
tiful ceconomy in respect of the present subject. Therefore
when they hear Him say, I and the Father are One ; He that
hath seen Me hath seen the Father ; I am in the Father, and the
Father in Me : let them receive His testimony, let them set to
thsir seal, that God the Father is true, persuading the Son to
speak what He knoweth accurately ; let them not disbelieve
the words of the Saviour, interpreting to us the things of
His Father.
34 For He Whom God hath sent speaketh the words of God.
The Father then knoweth that His own Son is in Him the
Same by Nature (for this I suppose the words, are One,
signify, and nothing else), and acknowledgeth Him as Son
not creature ; Son I mean of His own Essence, and not
honoured with the bare name of Sonship. For He knows
* rys Mas that He is the Exact Image of His own Proper Self 2 , so that
He is perfectly seen in Him, and depicts in Himself Him
That by Nature Ineffably beamed forth from Him, and hath
in Himself the Son, is again in the Son, by reason of Same-
ness of Essence.
These things, o heretic, by considering, thou shalt release
thyself from bitter disease, and us from trouble in argument
Sent, God the Son's Eternal Generation.
193
Chap. 3.
c. iii. 34.
3 Sk rov
pov, the
meaning
that lies on
the sur-
face.
Acts vii.
34.
Exod. iv.
22.
Jer. i. 7.
and controversy. For He Whom God hath sent speaketh the
words of God. If these words be considered simply 3 , what
will there be of marvel in the Son ? For was not every one
of the holy Prophets also both sent from God, and did he
not declare His words ? And indeed it is somewhere said
to the hierophant Moses, And now come, I will send thee into
Egypt, and thou shalt say unto Pharaoh, Thus saith the Lord :
to the most holy Jeremiah, Say not, I am a child : for thou
shalt go to all that I shall send thee, and whatsoever I com-
mand thee thou shalt speak. What more then is there in the
Son by Nature Who speaketh the words of God, because
He is sent by Him ? He will be declared to us again (it
seems) as a Prophet, and nothing else, in respect of ministry.
Therefore you will here understand hath sent, either in re-
spect of the Incarnation and the Coming into this world
with Flesh : or again you will take it in a more God-befit-
ting and higher sense. For the Father hid not the Son
in Himself, but He beamed forth of His Nature, as bright-
ness from light, after the unspeakable and inexplicable
mode of Divine Generation: which too the Only-Be-
gotten was making known to us, in saying, I came forth
from the Father, and am come. For the Son hath come forth
from the Father into His Proper Being, even though He be
in Him by Nature. And what I came forth there means,
this again the being sent here signifies. The Word then (he
says) That hath appeared and flashed forth from the Father,
in that He is God of God, will use words befitting God : but
the words befitting God are true words, and such as reject
all stain of falsehood. He then that receiveth the testimony
of the Saviour hath sealed that God is true ; for He is indeed
by Nature God.
For He giveth not the Spirit by measure.
Promise now specially keen attention, my good friend,
that with me you may wonder at the sober wisdom 4 of the 4 "#'"
Saints. He said therefore that the Son was both sent of
God, and speaketh the words of God. But he is observed
as far as belongs to the simple 5 force of the words to clothe pov.above.
vol. i. o
Infra
xvi. 28.
104
None but God can give the Spirit.
Book 2.
c, iii. 34.
Acts viii,
18.
6 iruevfia-
tokK^to-
pas
Num. xi.
17.
Him with the prophetic measure, as we have just said. He:
removes Him then in these words from equality with them,
and through this one token gives us to understand, how
great, yea, rather now how incomparable the difference.
For it is impossible, saith he, that they who have received
the Spirit by measure, could give It to another. For never
hath saint to saint been the bestower of the Holy Ghost :
but the Son giveth to all, as of His own fulness. He then
giveth not by measure, nor hath He, as they, some little por-
tion of the Spirit, and this by participation : but since He
was shewn to be the Giver too of It, it is manifest I suppose
that He hath It wholly Essentially in Himself. He then
that hath so great superiority over them, will not speak the .
things of God as one of them, but being God of God, will
pour forth words befitting God.
But it will no how interfere with what has been said that
certain deem that by Apostolic hands the Spirit was given to
some : for we will believe them to be invokers of the Spirit 6 ,
rather than truly givers of It : since the blessed Moses too
was not enjoined himself to take of the Spirit that was on
him but God kept this too in His Power alone, saying that
he must put forth the seventy, and promising to take of the
Spirit that was on him, and put it upon them. For He
knew that it befits God Alone to perform things God-be-
fitting.
m i i
JilJ
CHAPTER IV.
That not by participation are the Properties of God the Father in
the Son, but Essentially and by Nature.
35 The Father loveth the Son and hath given all things into His
Hand.
For since he had said, that it behoved not the Son Who had
beamed forth God of God, to be able to use words other than
He That begat Him, to wit, true words ; for He Whom Supra ver.
God hath sent, saith he, sjoeaheth the words of God, needs
does he subjoin what is before us, and saith, The Father
loveth the Son. We shall not grieve (saith he) God the
Father by clothing in equal honour Him That is begotten of
Him, we shall not offend Him by crowning with God-befitting
Glory Him Who is Essentially the Heir of the Father's goods.
For He loveth the Son. He will therefore be pleased at His
being glorified by us, and be grieved by the contrary. And
let no one suppose, saith he, that He hath His Own Son
Heir of this one Divine Excellence only. For He hath given
all things into His Hand ; i. e., everything, which is essen-
tially good in the Father, this is altogether in the power of
the Son. For he calleth power Hand in these words, as when
God saith by one of the Prophets, My right Hand hath Isa.xlviii.
spanned the heavens, instead of, My Power. But the Son hath
in Himself the whole Property of the Father,not by participa-
tion, though the Father be said to have given it (for so He
would have an acquired, not a Natural Godhead) but the
Father gives all that is His to His Son, just as a man too
may be conceived to give to the child born of him all the
properties of manhood, or as the fire too may be said to give to
the heat proceeding from it in the way of energy, the property
o2
m
I M
196 Human language weak to express things Divine.
Bo .?. K> 2. of its own nature. In such things, both is the giving no loss
to the givers (for not by division or severance is the going
forth of what is conceived to be given) and the appearance of
receiving is blameless on the part of the recipients. For
only because of the ' whence/ are such things said, and the
offspring are conceived of as being a certain natural quali-
ty, so to say, of their begetters, shewing clearly what
the generator is by nature, and flashing forth the natural
energy of their own source. And these things again are
adduced by way of examples, but God is above them all.
We will not for this accuse human language which is weak,
for the glory of God hideth speech, as it is written. And if
we see through a glass and darkly, and conceive in part,
how shall we not be yet more powerless in the words
through the tongue ? You will then piously conceive,
either that in this way all things are given by the Father to
the Son : or you will take it again of the oeconomy with
Flesh, no longer introducing the giving and receiving in
respect of Natural Properties, but as putting the Son in
authority over all things originate, that you may conceive of
it in some such way as this,
Prov.
xxv. 2.
LXX.
lCor.
xiii. 12,9.
\M ; i
li i
Supra
ver. 33.
i - ■
[: 1
I : f
J!|-
1 ■■ Hh
S. Matth
xi. 27.
Ib.xxviii
18.
The Father loveth the Son and hath given all things into His
Hand.
Let not the slow to hearken (he says) be bold in speech, at
seeing the Lord of all a Man, nor let him suppose that the
Truth is false, rejecting the due belief in God by reason of the
Flesh. Let him receive His testimony, let him readily set to
his seal that God is true, lest he grieve the Father Which
is in Heaven. For He loveth His Son : and the proof of His
Love for Him, is that authority over all is given to Him.
Which also the Saviour Himself says, All things are delivered
unto Me of My Father, and again, All power is given unto
Me in heaven and in earth. Nor do I suppose that because
of the Son's seeming to receive it, will He reasonably be
predicated by any as lesser : and why ? for He receives when
He became Man, when He humbled Himself for our sakes ;
God the Son He Who emptied Himself.
197
when the Lord was called a slave, when the Son, Who is Ch £F # *•
free, became among servants. For how did He humble
Himself? or how is He said to have descended from His
Equality with God the Father ? Dost thou not in these
things see Him Who Divinely giveth, Him Who Humanly
and as a servant is said to receive what as God He had ?
For not strictly a gift from the Father is that which ap-
pointed the Son to the beginning of Lordship over all things;
but rather a return and regain with the Flesh also of the
authority that He had before the Flesh. For not when He
became Man, did He then begin to rule the creation.
Since to what lowliness would one say that He had de-
scended, if, when He became Man, He then began to have
lordship ? how will He appear in the Form of a servant, if
then at length and scarcely declared Lord of all ? Away
with the absurdity of the reasonings herein. But when He
became Man, then even so begins He to rule, not losing by
reason of His Flesh the Divine Dignity, but mounting again
with the Flesh also, to what He was from the beginning.
But that the things spoken of as Christ's, were but the re-
gain of what He had before, Himself will prove, saying,
Father, glorify Thou Me with the glory which I had with Thee
before the world was. Seest thou that He asketh not for a
beginning of glory, but a renewal of the pristine glory, say-
ing this too as Man ? But that because of the Human Na-
ture is it said that all things are given to the Son, he that
is fond of learning will from all quarters heap up proofs
with wisdom, and will be able to understand, but specially
from that most dread vision of Daniel, wherein he says that
he saw the Ancient of Days set on His Throne, and declares
that thousand thousands ministered unto Him and ten
thousand times ten thousand stood before Him. And hereto
he added, And behold one like the Son of Man came withlb.lS, 14,
the clouds of heaven, and came to the Ancient of Days, and
they brought Him near before Him, and there was given Him
dominion and glory and a kingdom, that all people, nations,
and languages should serve Him. Thou seest how here
is the whole Mystery of the Incarnation accurately delineated
Infra
xvii. 5.
Dan. vii.
9, 10.
198 God the Son receives, the Firstfruits of our clay.
I;-
Book 2. to us ; thou seest how the Son is said to receive the king-
dom of the Father ; shewnto the Prophet as no bare Word a ,
Phil. ii.8. but as the Son of Man (for He humbled Himself, as it is
written, being found for our sakes in fashion as a Man),
that He first brought back to His Kingdom, might be shewn
forth a Beginning and Way to us of Glory into the King-
dom. And as He being by Nature Life did for our sakes
descend unto death after the Flesh for all, that He might
free us both from death and corruption, by His likeness to
us having immingled us as it were with Himself and rendered
us partakers of eternal life : so doth He confashion Himself to
our low repute, being Lord of Glory as God, that He might
Col.i. 18. restore the nature of man to the royal honour also. For in
all things He hath the preeminence, as Paul saith, being both
the Way and the Door and the Firstfruits of the good things
of human nature, from death to life, from corruption to incor-
ruption, from weakness to might, from bondage to sonship,
from dishonour and ignominy to honour and kingly glory.
Therefore when the Son appears to receive as Man what
He had as God, let us no wise be offended but let us con-
sider rather the mode of the ceconomy on our account
and for us. For so we shall preserve our mind unwounded
and unhurt.
36 He that believeth on the Son hath everlasting life.
Not simply, nor without examination doth the most wise
Baptist testify that to them that believe in Christ is life set
» yt pas forth, as their Reward 1 , but he brings forth to us the proof of it
from the very quality so to speak of things . For the Only Be-
gotten is by Nature Life : for in Him we live and move and
are. But He is introduced 2 into us of a surety through faith,
and dwelleth in us through the Holy Ghost : and the blessed
John the Evangelist will testify saying in his epistles
Hereby know we that He dwelleth in us, because He hath given
us of 'His Spirit. Christ will therefore quicken them that
believe in Him, as being Himself Life by Nature and dwell-
a yvfivbs A6yos, used constantly by was before the Incarnation, before He
S. Cyril to express God the Word as He deigned to clothe Himself with our flesh.
Acts xvii
28.
IS. John
iv. 13.
Christ our Life.
199
ing in them. But that the Son indwelleth in us by faith, CH .$ F 'j'
t> • • • • c. in, 86.
Paul will furnish proof, saying, For this cause I bow my hnees Eph. iii.
unto the Father, of Whom the whole family in heaven and
earth is named, that He would grant you according to the
riches of His glory, to be strengthened with might by His
Spirit; that Christ may dwell in your hearts by faith .
Since then through faith Life by Nature entereth into us,
how is he not true that saifch, He that believeth on the Son
hath everlasting Life ? that is to say, the Son Himself, nought
else than Him being conceived of as Life.
and he that believeth not the Son shall not see life.
Both then (will haply some one say) the Baptist preach
to us another opinion, and corrupt the doctrine of the re-
surrection, saying that he that believeth shall be quickened,
wholly asserting that he that doth not shall not see life ?
We shall not all-, it seems, rise ; his word introducing to us
this distinction. Whither then will that pass away, that is
said absolutely and as it were to all, The dead shall be raised ? l Cor. xv.
What is Paul too about, saying, For we must all appear be- 2 Cor. v.
fore the judgement seat of Christ, that every one may receive
the things done in his body, according to that he hath done,
whether it be good or bad ? I suppose then that he that is
eager after learning ought to be praised, nevertheless most
accurate scrutiny must be made in Holy Scripture. For see
clearly, I pray you, the distinction between the things said.
For of the believer he says that he shall have everlasting life s
of the unbeliever, the word hath a different significance. For
he does not say that he shall not have life : for he shall be
raised by the common law of the resurrection ; but he says
that he shall not see life, that is, he shall not so much as
arrive at the bare sight of the life of the saints, he shall not
touch their blessedness, he shall remain untasting of their life
passed in bliss. For that is indeed life. But to exist in
punishment is bitterer than all death, holding the soul in
the body only for the sensation of sufferings. Some such
difference in life Paul also brings forward. Hear what
he says to those who are dead to evil for Christ's sake, For 3, 4.
200
All rise, not all to life.
!' r '
i*i
I
t .
lilik
lilt.
I i I ■
1-
B ?.?^|* ye are dead, and your life is hid with Christ in God ; wJien
Christ, your b life, shall appear, then shall ye also appear with
Him in glory. Seest thou how he calls appearing in glory
with Christ the life of the saints? But what when the
Ps.xxxiv. Psalmist too sings to us, saying, What man is he that de-
sireth life, and loveth many days, that he may see good ? Keep
thy tongue from evil. Shall we not say that herein is signi-
fied the life of the saints ? but it is, I think, evident to all.
For he does not, forsooth, bid some to refrain from evil,
that they may obtain the resurrection of the flesh hereafter
(for they will rise again even if they do not cease from evil),
but he rouses them rather to that life, wherein they may
wholly see good days, passing an endless life in bliss and
but the wrath of God abideth on Mm.
More openly by means of this which follows did the
blessed Baptist shew us the aim of what has been said.
Let him who loves to search consider carefully the force
of the thought. He that believeth not (he saith) on the Son
shall not see life, but the wrath of Cod abideth on him. But
if it were possible to understand that the unbeliever should
be indeed bereft of the life in the body, he would surely
have immediately added, " but death abideth on him." But
since he calls it the wrath of God, it is plain that he is con-
trasting the punishment of the ungodly with the enjoyments
of the saints, and that he calls that life, which is the true
life in glory with Christ, and the torments of the ungodly,
the wrath of God. That punishment is ofttimes called
wrath by the Divine Scriptures, I will adduce two witnesses,
Paul and John : for the one said to the converted among
Eph.ii.3. the Gentiles, And were by nature the children of wrath,
even as others ; and the other to the Scribes and Pharisees,
S. Matth. generation of vipers, who hath warned you to flee from
*"• 7 * the wrath to come ?
b S« Cyril seems to have read "your" with the uncial MSS. CDF.
The Son ever knows, does all in season.
201
Chap. 4.
Chap. iv. When therefore the Lord knew how the Pharisees had
heard that Jesus made and baptized more disciples than John
2 3 (though Jesus Himself baptized not but His disciples) , He left
Judcea and departed again into Galilee.
Whence our history proceeds to this point, or from what
commencement the order of the narrative progressing,
introduces the Lord as knowing that the Pharisees had
learnt what they enquired, it will not be amiss (it ap-
pears) to say. For in that the holy Evangelist saith When
therefore the Lord knew, it clearly brings forth a certain
declaration of a subject previously under consideration.
For He knew all things, without any one telling Him,
of Himself, as God, and not at their first coming into
existence, but even before they be, as the prophet testified. Hist. Sus.
But He awaiteth the right season for each, and yields rather
to the order of things, than to His foreknowledge : for this
too was worthy of God-befitting ceconomy.
There being then a question between some of John's 25. pra 1U "
disciples and a Jew about purifying, there was much dis-
puting on both sides. For the one taking the part of their
own master, were contending that his Baptism was far su-
perior to the legal sprinklings and typical purifications of the
others. And indeed probably they were adducing as a
proof of this, that many came to him, and very gladly left
the more ancient and older customs. These again on the
other hand, when the argument was being borne down
headlong by the opposite party, and the force of truth
rushing down like waters, was overwhelming the feeble
mind of its opponents, go against their own opinion, and
against their own will say that the baptism bestowed through
Christ is far more excellent. And now they begin to have
the upper hand, using like arguments for their proof, and
rising up against their conquerors with the same argu-
ments. For they were affirming that many more are
seen going to Christ, and that all men hasten to Him
rather than to John. Whence I suppose the disciples of John
kindled with grief go to their master and say, Rabbi, He lb. 26.
202 Christ illumines the Samaritans, when He, the
i i
il'i
fj'!
HI
Hi
.'» ; ; :
Book 2. l%ai was with thee beyond Jordan, to Whom thou barest
" ' ' witness, behold, the Same baptizeth, and all men come to Him.
The propositions or arguments of the Jews put forth out
of strife, they put forward interrogatively. Hence there-
fore the Evangelist says that the Lord knew that the Pha-
risees had heard that Jesus made more disciples than John,
then that He shunning their lawless jealousy, and keeping
His Passion for its own time, retreats from the land of the
Jews, and withdraws again into Galilee.
4 5 And He must needs go through Samaria. Then cometh He to
a city of Samaria which is called Sychar, near to the parcel of
ground that Jacob gave to his son Joseph.
3 vfityem great readiness of mind and deep prudence 3 ! He
prevents by his answers the things that would have been
asked of him. For some one would straightway have said,
either speaking to another, or secretly reasoning, Why did
our Lord Jesus Christ, in not fit season, give illumina-
tion to the Samaritans ? For once there came to Him
the Syrophenician woman, with tears entreating mercy
for her wretched daughter; and what said the Compas-
S. Matth. sionate to her ? It is not meet, saith He, to take the children's
xv * * bread, and to cast it to dogs. For He did not think it right,
I suppose, to pour forth upon the Gentiles before the time
the grace assigned to them of Israel. And this Himself
lb. 24. made clearer by saying, I am not sent but unto the lost
sheep of the house of Israel. How then (will one say) did
He Who was sent to Israel alone begin to instruct the
race of the Samaritans, albeit Israel had not yet wholly
spurned the grace ? To such things does he introduce the
reply persuasive with power, to wit, that He must needs go
through Samaria. For not for this reason alone did He
arrange His sojourn with the Samaritans, that He might
preach the word among them, and wholly transfer the whole
blessing from Israel : but since He must needs pass through,
therefore doth He teach, fulfilling the work of wisdom.
For as fire will never cease from its inherent natural
. operation of burning ; so I deem it wholly impossible, that
Very Light, passes through them.
203
the Wisdom of all should not work what befits wisdom. And Chap. 4,
as, while saying that it is not meet to take the children's bread ' ' *'
and to cast it unto dogs, yet to the woman who wept and en-
treated for pity with many words, He cast the grace, not
admonished by another of the season for giving it, but
Himself with the Father being Appointer of it, as Son
and God and Lord : so did He pity the Samaritans too, and
unveiling the Ineffable Might of His God-befitting Au-
thority, He made the illumination of a whole country the
bye -work of a journey.
It were besides strange, that Israel, who was already
mad in folly, and imagining slaughter against the Lord,
should be perfectly loved. But since they do not yet
thoroughly persecute Him, but as yet only in measure,
therefore our Lord Jesus the Christ also doth not yet wholly
strip them of His grace, but doth nevertheless draw off
the blessing by little and little to others. But His de-
parting wholly from the country of the Jews, and hasting to
go into that of aliens, by reason of the cruelty of His per-
secutors, was a threat, depicted on the nature of the thing as
in a type, that they should endure the total loss of grace,
and should dismiss unto others their own good, that is, the
Christ, unless they abstained from their violence against
Him.
6 Now Jacob's well was there. Jesus, therefore, being wearied
with His journey, sat thus on the well.
Having crossed the borders of Judasa, and being now
among aliens, the Saviour rests upon Jacob's well : shew-
ing us again as in a type and darkly, that even though the
preaching of the Gospel should depart from Jerusalem, and
the Divine Word at length hasten forth to the Gentiles, there
shall not be lost therewith to Israel the love to their fathers,
but Christ shall cleave to them again, and shall again be re-
freshed and rest, as in His Saints, preserving to them the
pristine unfading grace. For He loveth to dwell in the
memories of His saints, that He may make Himself an en-
sample to us in this also, and may become the Beginning
If '
204 Christ, the Strength of all, wearied with the journey.
; ; Book 2. and Door of the honour given to the fathers. But being
wearied with His journey, as it is written, He resteth, that in
this too He may accuse the impiety of those that drove Him
away. For whereas they ought to have gained His friendship
by kindly honours, cherishing Him with reverence and fear,
as a Benefactor, they maltreat the Lord with toil and
labours, that He may be true, saying of them in the book of
Ps. xxxv. Psalms, And they rewarded Me evil for good.
Herein then is seen the daring of the Jews. But what
will the Arians again, neighbours of these in folly, answer
us to this, yea rather to whom it would rightly be said,
cf. Ezek. Sodom was justified by thee ? For the one crucify Christ in
the Flesh, but the others rage against the Ineffable Nature
Itself of the Word. Lo, He was wearied with His journey :
Who was He Who suffered this ? will ye bring before us
the Lord of Hosts lacking in might, and will ye lay upon
the Only Begotten of the Father the toil of the journey,
that He may be conceived of as even Passible, Who cannot
suffer ? Or will ye, acting rightly, refuse so to think, and
attribute the charge of these to the nature of the Body only,
yea rather will ye say that the toil befits the Human Nature,
rather than Him Who is, and is conceived of, as bare
ILK!? Word by Himself 4 ? As then He Who possesseth in His Own
iavrbv t^ Nature Power over all things, and is Himself the Strength
of all, is said to be wearied (for do not I pray do not divide
the One Christ into a Duality of Sons, even though He make
His own the sufferings of His Human Nature) albeit He
abideth Impassible, since He became Man, Who had it not in
Him to be weary; so if He at all speak also of things which
we think rather befit man, and not Grod, let us not hunt after
Oypu/icv words 5 , nor, when we most need skill unto piety, be then
caught in exceeding folly, putting the plan of the cecono-
my of the Flesh far away from us, ascending hotly to the
'■ : ,. Very Godhead of the Word, and laying hold with much folly
of the things above us. For if He were not altogether called
Man, if He were not made in the form of a servant, it were
right to be troubled, when one said anything servile of Him,
and to demand rather all things according to what befits
The Word made Flesh endures what is below God. 205
I
:|
God. But if in firm faith and unswervingly we are con- Ch . ap « 4 -
° J c . iv. 6-9.
fident, that according to the voice of John, The Word was Supra i.
made Flesh, and tabernacled among us, when thou seest
Him speaking as Flesh, that is, as Man, receive discourse
befitting man, for confirmation of the preaching. For in
no other way could we know certainly, that He being God
and Word, became Man, had not the Impassible been re-
corded to have suffered something, and the High One to
have uttered something lowly.
it was about the sixth hour.
He shews that opportunely did Jesus rest upon the well.
For the sun pouring down its strongest rays from the mid-
vault on those upon the earth, and consuming bodies with its
unmitigated strokes, it would not have been without hurt to
have gone further, but was more convenient to rest a little,
especially when He would easily have thrust away the charge
of luxuriousness 6 , if the fitness of the season had agreed 6 *>w0««
thereto.
He does not say that it was the sixth hour precisely, but
about the sixth hour, that we too may learn not to be in-
different even about the least things, but rather to try and
practise truth in common things 7 . X o5 <""
7 There cometh a woman of Samaria to draw water : Jesus saith
8 unto her, Give Me to drink. (JPor His disciples were gone away
9 unto the city to buy meat). Then saith the woman of Samaria
unto Him,
The Saviour was not ignorant of the woman's coming.
For right well did He know being Yery God, that she would
forthwith be there to draw the cold stream from the fountain.
But when she was now come, He began to get His prey
within the toils, and straightway holding forth the word of
teaching, made His discourse from what was before Him.
The Law appointed for the Jews that they must not be
defiled in any way, and therefore ordered them to withdraw
from every unclean thing, and not to mix themselves up Lev.y.2,
with strangers, or uncircumcised. But they, carrying forward
the force of the commandment to something more, and fol-
': ' 206 Exclusiveness of the Jews.
| \ B ° 01 L 2 n l° wm & most empty observances, rather than the exactness of
it \" ' the Law, nor venturing so much as to touch the flesh of
any alien, used to think that they would incur all unclean -
ness, if they were found having to do with the Samaritans in
anything. To so great an extent did their disagreement at
length advance, that they recoiled from tasting water or food
brought to them by the hand of aliens. In order then that
the woman may exclaim, and that His unwonted conduct
may invite her to ask Who He is, and whence, and how He
despises the Jewish customs ; and so at length the conversa-
tion may come to His aim, He makes as though thirsty*
saying, Give Me to drink. But she said,
How is it that Thou, being a Jew, askest drink of me, which am
a woman of Samaria ? for the Jews have no dealings with the
10 Samaritans. Jesus answered and said unto her,
Enquiry is the beginning of learning, and to those who are
ignorant upon any subject, doubt concerning it is the root
of understanding. This commencement the discourse aims
at : wherefore the Saviour wisely hints, that He accounts of
no value the customs of the Jews.
If thou knewest the gift of God, and Who It is That saith to thee,
Give Me to drink; thou wouldest have asked of Him, and He
1 1 would have given thee living water. The woman saith unto Him,
Not knowing the Essence of the Only Begotten, sur-
passing earth and heaven, yea rather being wholly ignorant of
the Incarnate Word, the woman was calling Him a Jew.
And profitably is He silent to this, that the foundation of
His discourse with her may be kept. Yet does He up-
lift her to a higher conception of Himself, saying that she
knows not Who It is Who asked drink, or how great grace
Divine gifts have, insomuch that if she had had know-
\ ledge of it, she would not have endured to be behindhand,
for she would have prevented the Lord in asking. He rouses
s " her then by these things to a very earnest wish to learn.
.-. t ; Observe how now too fashioning His discourse skillfully and
' free from boast, He says that He is God, even though the
woman be slow to understand. For inducing her to marvel
God the Son God Who can give the gift of God. 207
at the gift of God, He introduces Himself as the Giver of Chap. 4.
. c. iv. 11.
it. For if (says He,) thou knewest the gift of God and Who
It is That saith to thee, thou wouldest have asked of Him.
But whom would it befit to give the things of God ? would
it not Him Who is by Nature God ?
But He calls the quickening gift of the Spirit living water,
whereby alone human nature, albeit well nigh parched
to its very roots 8 , rendered now dry and barren of all s to7s4i>6-
virtue by the villainies of the devil, runneth back to its vois,
pristine beauty of nature, and drinking in the life-giving ™ ain ~ ootSm
grace, is adorned with varied forms of good things, and
shooting forth into a virtuous habit puts forth most thriving
shoots of love towards God. Some such thing as this God
says to us by the Prophet Isaiah also, The beast of the field 2 o a 2i. m '
shall honour Me, the dragons and the owls, because I give waters
in the wilderness, and rivers in the desert, to give drink to My
people, My chosen, whom I have formed for Myself to declare
Mine excellencies. And another of the Saints says that the Jer. xxxi.
soul of the righteous shall be as a fruitful tree, and shall LXX.
spring up as grass among the waters, and shall appear as the Isa. xliv.
willow by running water.
We might heap up, besides those already quoted, many
other testimonies also from the Divine Scripture, whence it
would be very easy to shew, that under the name of water,
the Divine Spirit is often named. But it is no time to lin-
ger here. Wherefore we will swim to other places, pressing
on upon the great and wide sea of Divine meditations.
Sir, Thou hast nothing to draw with, and the well is deep : from
whence then hast Thou that living water ?
The woman imagines nothing more than what she is ac-
customed to; and by no means understands the force of
what is said, but supposes that like some of those who are
accustomed to work wonders by means of charms and devil-
ish deceit, without a line or other contrivance He will draw
up the water to her from the depths of the well. But she
calls that living water, according to her own meaning, which
has fresh flowed from the breasts of the fountain.
ill
I
m
208 The Samaritan woman awakes unto faith in Christ.
Book 2.
iv. 12-14.
12 Art Thou greater than our father Jacob, which gave us the
well, and drank thereof himself, and his children, and his cattle ?
13 Jesus answered and said unto her,
The woman arrests herself, and that as quickly as pos-
sible, being conscious that she had taken up ideas of Him
neither holily nor surely true. For it was not possible
r *N"" that she should not be altogether profited to understanding^
who is wholly enjoying the Divine words. Since then it was
possible that He Who speaks should not be a magician, but
rather a Prophet, and one of those surpassing in holiness, and
had therefore promised to give her the living water, without
the usual means of buckets, or having found water far better
to use from another source, she straightway changes her dis-
course for the soberer, and as it were compares saint with
saint, saying, Art Thou greater than our father Jacob who
gave us this well ? Receive the intelligence of her thought,
from her no longer wondering at His promising water with
out a rope, but speaking only of its quality to the taste.
The Samaritans then were aliens (for they were colo-
nists of the Babylonians), but they call Jacob their father for
two reasons. For as inhabiting a country bordering on, and
the neighbour of the Jews' land, they were taking a little im-
pression themselves of their worship, and were accustomed
to boast of the Jews' ancestors. Besides, it was really true
that the greater number of the inhabitants of Samaria were
sprung from the root of Jacob. For Jeroboam, the son of
Nebat, having gathered together ten tribes of Israel, and the
half-tribe of Ephraim, departed from Jerusalem in the time
of the kingdom of Rehoboam the son of Solomon, and took
Samaria, and built houses therein and cities.
14
15
Whosoever drinketh of this water shall thirst again, but who-
soever drinketh of the water that I shall give him shall never
thirst ; but the water that I shall give him shall be in him a
well of water springing up into everlasting life. The woman
saith unto Him,
The woman of Samaria proposing, as a hard question
Christ above man. Apostles wells. Mind of men stronger. 209
and difficult to cope with. Art Thou greater than our father Chap. 4.
Jacob,; the Saviour most skilfully avoids all boasting, not " '
saying clearly that He is greater, yet from the nature of the
actions does He persuade her to approve Him who excels.
Therefore He shews that incomparable is the difference be-
tween the spiritual waters, and the sensible and grosser
ones, saying, Whosoever shall drink of this ivater shall thirst
again, but he that is filled (saith He) with My water, shall
not only be shewn to be superior to thirst henceforth, but
he shall have in him a well of water able to nourish him to
eternal life. Therefore He that giveth the greater, is greater
(saith He) than he that hath the less, and the worsted will
not carry off the same glory as the conqueror.
We must know again, that the Saviour here calls the
grace of the Holy Ghost water, whereof if any be partaker,
he shall have the gift of the Divine teaching evermore
flowing up Avithin him, so as no more to be in need of ad-
monition from others, yea rather, readily to suffice to ex-
hort those who thirst after the Divine and heavenly Word,
such as were some yet living in this present life and upon
earth, the holy Prophets and Apostles, and the heirs of
their ministrations, of whom it was written, And ye shall Isa.xii.3.
draw ivater with joy out of the wells of salvation.
Give me this water, that I thirst not neither come hither to
16 draw. Jesus saith unto her,
Again does she both speak and imagine only ordinary
things, and of the things that were said understands no
whit ; but she supposes that in being released from petty
toils, will consist all the aim of our Saviour, and to thirst-
ing no more does she bound the measure of the grace of
God, not so much as in bare idea receiving things above
the world.
Go call thy husband, and come hither.
Well and not untruly might one say, that the minds of
woman are womanish, and that an effeminate soul is in
them, never having the power of understanding readily.
But the nature of man somehow is apter for learning, and
far more ready for reasoning, having a mind awake to
vol. i. p *
ill
■?>«»■
■ tl.'
H'i!
\h\'y
if! \
j.j !-
I i I r
210 Christ above man : the woman's gradual -progress.
Book 2. wisdom, and (so to say) warm, and of matured manhood.
' For this reason (I suppose) did He bid the woman call
her husband, secretly convicting her as having a heart
most slow to learn, not practised in the words of wisdom ;
yet He is at the same time contriving something else most
beautiful.
17 The woman saith to Him I have no husband. Jesus saith
18 unto her, Thou hast well said I have no husband: for thou
hast had Jive husbands ; and he whom thou now hast is not
19 thy husband: in that saidst thou truly. The woman saith
unto Him,
To whom is it not now evident that the Saviour was not
ignorant that she was bereft of any rightful husband and
that He made the enquiry about her husband who was not,
a plea for making known hidden things ? For He was, He
was thus with difficulty able to help her no longer marvel-
ling at Him as one of us, but as now above man, by reason
of His wondrous knowledge of her circumstances. And
profitably does He approve her saying she has no husband,
although she had had so many; for not the coming together
out of pleasure, but the approval of the law and bond of
pure love make marriage blameless.
Sir, I perceive that Thou art a Prophet.
With difficulty does she brighten up to apprehension, and
that again not yet perfect. For she still calls the Lord of
Prophets a Prophet. But she has by degrees shewn her-
self better than before, in no way ashamed at reproof,
seizing to her own profit the force of the sign and so
going forth from her effeminate understanding, attaining
to some extent to a vigorous mind, and stretching forth
the eye of her heart to an unwonted view of things.
Wherein we must chiefly admire alike the forbearance
and power of our Saviour, who easily remodels our un-
i ?f iv tutored understanding to an admirable condition 1 .
20 Our fathers worshipped in this mountain, and ye say that
21 in Jerusalem is the plaee where men ought to worship. Jesus
saith unto her,
Conceiving that the Lord is in truth a Prophet and a
Jews and Samaritans. The Father suggests the Son. 211
Jew, she boasts exceedingly of the customs of her country. Chap. 4.
and asserts that the Samaritans are far superior in wisdom
to the Jews. For the Jews admitting too gross notions
of the Divine and Incorporeal Nature, contended that in
Jerusalem alone, or its neighbour Sion, ought the God
over all to be worshipped, as though the whole Ineffable
and Incomprehensible Nature had once for all there taken
abode, and was enclosed in temples made with hands. -
Wherefore they were convicted of being utterly without
understanding, by the voice of the Prophets, God saying,
Heaven is My Throne and earth is My Footstool, what Acts vii -
49 ex
house will ye build Me, saith the Lord, or what is the place Isa. Ixvi.
of My rest? The Samaritans again little remote from the
folly of the Jews, bordering both in country alike and
uninstructedness, supposing that in the mount called Ge-
rizim they ought both to pray and worship, rightly es-
cape not being laughed at. But the plea to them also of
their senselessness was, that the blessing was given in
Mount Gerizim, as we find written in Deuteronomy. This Deut.
question the woman proposes to the Saviour, as some great xxvu ' '
and difficult problem, saying, Our fathers worshipped in
this mountain, &c.
Woman, believe Me, the hour is coming, when neither in Je-
rusalem nor in this mountain, shall ye worship the Father.
He condemns alike the folly of all, saying that the mode
of worship of both shall be transformed to the more truth-
ful. For no longer (saith He) shall a place be sought,
wherein they shall deem that God properly dwells, but
as filling and able to contain all things, shall they wor- Zeph. ii.
ship the Lord every one from his place, as one of the 11#
holy Prophets says. He says that His own sojourn in
the world with a Body is the time and season for a change
of such customs.
Observe how with most gentle leading of discourse, does
He guide the mind of the woman to right conceptions re-
specting the Son, by calling God the Father. For how shall
the Father at all be conceived of, if the Son be not ?
p2
CHAPTER V.
1 1;
hi
Phil. ii.
5-8.
That the Son is not in the number of worshippers, in that He is
Word and God, but rather is worshipped with the Father.
22 Ye worship ye know not what : we know what we worship,
for salvation is of the Jews.
He speaks again as a Jew and a man, since the eco-
nomy of the matter in hand demands now too this mode of
speaking (for Christ would not have missed meet oppor-
tunity) : yet does He attribute something more in re-
spect of understanding to the worship of the Jews. For
the Samaritans worship God simply and without search,
but the Jews haying received through the Law and Pro-
phets the knowledge of Him Who is, as far as they wei'e
able. Therefore He says that the Samaritans know not,
but that the Jews have good knowledge, of whom He af-
firms, that salvation shall be revealed, that is Himself.
For Christ was of the seed of David according to the flesh,
David of the tribe of Judah. Amongst the worship-
pers again as Man does He class Himself, Who together
with God the Father is worshipped both by us and the
holy angels. For since He had put on the garb of a ser-
vant, He fulfilleth the ministry befitting a servant, having
not lost the being God and Lord and to be worshipped.
For He abideth the Same, even though He hath become
Man, retaining throughout the plan of the dispensation
after the Flesh.
And even though thou see an abasement great and su-
pernatural, approach wondering, not accusing, not fault-
finding, but rather imitating. For such Paul desireth to
see us, saying, Let this mind be in each of you, which was
also in Christ Jesus, Who, being in the Form of God, thought
Wokd emptied Himself, shewn in acts.
213
it not robbery to be equal with God ; but emptied Himself, Chap. 5;
taking upon Him the form of a servant, made in the like-
ness of men, and being found in fashion as a Man, He hum-
bled Himself Seest thou how the Son became to us a
Pattern of lowliness, being in Equality and Form of the
Father as it is written : yet descended for our sakes to a
voluntary obedience and lowliness ? How then could the
garb of obedience, how could that of lowliness appear,
otherwise than through deeds and words beneath His God-
befitting Dignity, and having a great inferiority to those
wherein He was while yet bare Word with the Father,
and not involved in the form of a servant ? How shall we
say that He has at all descended, if we allow Him nothing
unworthy of Him ? How was He made in the likeness of
men, according to the voice of Paul, if He imitated not
what befits man ? But a thing most befitting men is
worship, regarded in the light of a debt, and offered by
us to God. Therefore He worshippeth as Man, when He
became Man; He is worshipped ever with the Father,
since He was and is and will be, God by Nature and
Yery.
But our opponent will not endure this, but will with-
stand us, saying: „ Think it not strange when we say
„ that the Son worships : for we do not suppose that
„the Son ought to worship the Father, in the same way
„as we or the angels, for example: but the worship of
„ the Son is something special and far better than ours."
What then shall we reply to these things? Thou thinkest,
fellow, to mislead us, by putting a most noble bondage about
the Only-Begotten, and gilding over the dignity of a ser-
vant by certain words of deceit. Cease from glorifying
the Son with dishonour, that thou mayest continue to honour
the Father. For he that honour eth not the Son, neither Infra v.
doth he honour the Father, as it is written. For what
(tell me) will it profit the Only-Begotten in respect of
freedom, that His worship of the Father should be made
more excellent than ours? For so long as He is found
among worshippers, He will be altogether a bondman, and
£14 As God He is worshipped, as Man He ivorshijipeth ;
Book 2.
c. iv. 22.
S.Matth,
iy. 10 e
Deut. vi.
13.
even though He be conceived of as a superior worshipper,
yet will He by no means differ from creatures in respect of
being originate, but only in the remaining excellencies, as
to men is superior Michael or any other of the holy and
reasonable powers, to whom superiority to those upon
earth seems essentially to belong, either in respect of holi-
ness or any superabundance of glory, it having been so
decreed by the Chief Artificer of all things, God : but
the being classed with things originate, as having been
created, is common to them with the rest. The "Word
then Who is in the Father and of the Father by Nature
will never escape being originate, even though He be said
to worship in a jmore excellent way. Then how will that
which is made be yet Son, or how will the bondman and
worshipper be by Nature Lord ? For I suppose that the
royal and lordly dignity is pre-eminent in being worship-
ped : but the office of servant and slave is defined in his
paying worship. We confess then by being subject that
we hold ourselves bound to worship the Nature which is
superior and above all. Wherefore it was proclaimed to
the whole creation by the all-wise Moses, Thou shalt wor-
ship the Lord thy God and Him only shalt thou serve. So
that to whatsoever servitude belongs by nature, and what-
ever boweth under the yoke of the Godhead, this full
surely must needs worship, and submit to the garb of
adoration. For in saying Lord, he defines the bond, in
saying God, the creature. For together are they con-
ceived of, and contrasted, the bond with Him who is by
Nature Lord,. and that which is brought into being, with
the Inoriginate Godhead.
But seeing the Son is eternally in the Father and is
Lord as God, I am at a loss to shew whence He can
appear to owe worship. But let them proceed with their
babbling : „ The Only Begotten (says he) will worship the
„ Father, neither as bond nor created, but as a Son the
„ Father." We must therefore take adoration into the
definition of Sonship, and say that it altogether behoves
the Son to worship the Father, for that in this consists
else would the Father too be lowered.
215
His being, even as does ours in being reasonable mortal Chap. 5.
creatures, recipient of mind and knowledge, rather than in
committing ourselves to motions external and impulsive %
and to the mere swayings of will. For if there have been
implanted by Nature into the Only Begotten, the duty
wholly and of necessity to worship, and they so hold and
say, how will they not be caught in naked blasphemy
against the Father Himself? For it is altogether neces-
sary to conceive of Him too as such, since the Son is His
Image and Impress, and whatever things are in exact
likeness, these full surely will differ in nothing. But if
they say that the Son pays worship to the Father in will
alone, they are guessers, rather than knowers of the truth.
For what would hinder others too from saying, fabricating
a hazardous piety, that it was the will of the Father to
worship the Son, though not a worshipper by Nature ?
„ But (says he) fitness itself will remove the Person of
„ the Father, will subject the Son to this, His worship
„ of the Father not unwilled."
What sayest thou, o sir ? Dost thou again bring forth
to us oracles as from shrines l , or Greek tripods, or comest i dUrwv
thou like that Shemaiah the Nehelamite, belching forth out
of thine own heart, and not out of the mouth of the Lord ?
and dost thou not blush, opposing to us fitness, as though
invincible in these matters ? For dost thou not think it
befits Him Who is by. Nature God, to have the Word be-
gotten of Him God, and that He Whom the whole creation
worships, should be called and be by Nature the Father of
a Son Who is worshipped, rather than a worshipper ? But
I think I say nothing displeasing to the truly wise. But
how shall we define that it also befits that the Father be
worshipped by His Own offspring, when such a conception
as to Both endures so great damage? For in the first
place that which worships not will be neither in equality
of dignity, nor in exact Image of nature with that which
worships. For it worships as inferior, and that not mea-
Jer. xxix.
24.
lb. xxiii.
16.
a ty to?s i)~a>Qiv Kol Kara vovv Kivf)[xacn,
but I should think Kara fiovv was the true reading.
lit
Ik
w
ilii
Book 2.
civ. 22.
Infra xiv,
9.
Gen. i.
11.
Exod.
xxx. 13.
Prov. iii.
gLXX.
216 Either the Son God, or the Father below His creation.
surable by quantity, in respect of any natural quality
(for He That is God or Lord will not be lesser), but as
differing in the definition of mode of being. Then how
, will He be shewn to be true in saying, He that hath seen
Me hath seen the Father ? how doth He say that He ought
to be honoured in no less degree than the Father, if He
be not His Equal in glory by reason of His worshipping ?
Then besides, the Father will Himself too appear to be
in no slight unseemliness. For it is His glory to beget
such as Himself is by Nature : on the other hand it is
no slight disgrace, to have a son of another kind and
alien, and to be in such case as even the very nature of
things originate shrinks from. For they that have re-
ceived power to bear, bear not worse than themselves,
by the ordinance and will of the Artificer of all things.
For, saith He, let the earth bring forth grass, the fruit tree
yielding fruit after his kind and after his likeness. The
Godhead then will be in worse case than things originate,
since they are thus, It not so, but that which was ad-
judged alike to befit and to have been well arranged for
the successions of things which are, this It Alone will
be found without.
Who then, most excellent sirs, will endure you saying,
that it befits the Son to worship His Father ? Bnt when
it has been added to those words of yours, that neither is
this unwilled by the Only-Begotten, and this gratuitous
argument of yours ye fortify merely by fitness ; come, let
us consider this too from the Divine Scriptures, whence I
think one ought zealously to look for proof on every dis-
puted point. The law therefore enjoined the half of a
didrachm to be paid by every one of the Jews to Him Who
is God over all, not as devising a way of getting wealth,
nor contributions of money to no purpose, but imparting
us instruction by clearest types : first, that no one is lord
of his own head, but that we all have one Lord, enrolled
unto servitude by the deposit of tribute ; next, depict-
ing the mental and spiritual fruits, as in a grosser repre-
sentation and act. For (says he) Honour the Lord with thy
The Son told S. Peter that He was Free. 217
righteous labours, and render Him the first fruits of thy fruits Chapes.
of righteousness, which came to pass through the Gospel
teaching, the worship after the law being at last closed.
For no longer do we think we ought to worship with
external offerings the Lord of all, pressing to pay the
didrachm of corruptible matter : but being true worship- Infra ver.
■pers, we worship God the Father in Spirit and in. truth.
This meaning we must suppose to lie hid in the letter of
the law.
When then the Lord was in Jerusalem, the gatherers of
the didrachm were asking of Peter, saying, Both not your s.Matth.
Master pay the didrachm ? But when he was come into i™25. '
the house, as it is written, Jesus prevented him, saying,
of whom do the kings of the earth take custom or tribute ?
of their oivn, children or of strangers ? When he said,, Of lb. 26, 27.
strangers, Jesus said, Then are the children free ; yet lest
we should offend them, go thou to the sea, and cast an hoolc,
and take up the fish that first cometh up ; and when thou
hast opened his mouth, thou shalt find a stater : that take
and give unto them for Me and thee. Seest thou that the
Son endured not to be under tribute, and as one of those
under' the yoke of bondage, to undergo a servile thing ?
For knowing the free dignity of His Own Nature He
affirms that He owes nothing servile to God the Father:
for He says, The children are free. How then hath He
the worship befitting a slave, and that of His own will?
He who shrank at even the bare type of the thing, how
could He accept the verity? For shall we not reckon
worship as a tribute and spiritual fruit-bearing, and say
that it is a kind of service 3 ? For why did the law join =Aa T pefa*
service to worship, saying, Thou shalt worship the Lord lb. W.
thy God and Him only shalt thou serve ? For worship is Deut. vi.
so to say the gate and way to service in deed 3 , being s^j^
the beginning of servitude 4 to God. Wherefore the Psal- l n™ las
mist says to some, come, let us worship and fall down, pj^[£
and weep before the Lord our Maker. Seest thou how the LXX.
duty of falling down follows upon, and is joined to, wor-
shipping ? than which what will be more befitting a ser-
218
The Son worships as Man.
i ~ !
Hjjf
.Book 2. vant, at least in the estimation of those who rightly weigh
iv. 23, 24. the qualitieg of things, I cannot say.
But if our opponents persist, bearing themselves haugh-
tily in yet unbroken impudence, and cease not from their
uninstructed reasonings on these subjects, let them going
through the whole Holy Scripture, shew us the Son wor-
shipping God the Father, while He was yet bare Word, be-
fore the times of the Incarnation and the garb of servitude.
For now as Man, He worships unblamed : but then, not
yet so. But they will not be able to shew this from the
Divine and sacred Scriptures, but heaping up conjectures
and surmisings of corrupt imaginations, will with reason
S. Matth. hej^ Ye do err, not knowing the Scriptures, nor the glory of
XXiL 29 " the Only Begotten. For that He does not worship in that
He is Word and God, but having become as we, He under-
took to endure this too as befits man, by reason of the dis-
pensation of the Flesh—; the proof shall not be sought by
us from without, but we shall know it from His own Words.
For what is it that He is saying to the woman of Samaria ?
ye ivorship ye know not what, we know what we worship. Is
it not hence too clear to every body that in using the plural
number and numbering Himself with those who worship of
necessity and as bond, that it is as made in human nature
which is bond that He is saying this? For what (tell me)
would hinder His drawing the worship apart into His own
Person, if He wished to be conceived of by us as a worship-
per ? for He should rather have said, I know what I worship,
in order that, unclassed with the rest, He might appropriate
the force of the utterance to Himself alone. But, now most
excellently and with all security He says we, as already
ranked among the bond by reason of His Manhood, as num-
bered among the worshippers, as a Jew by country.
But the hour is coming and now is when the true worshippers
shall worship the Father in spirit and truth, for the Father
seeketh such to worship Him. God is a Spirit and they that
worship Him must worship in spirit and truth. The woman
saith to Him,
He is intimating the time now present of His Own Pre-
23
24
25
M
God is Spirit. Messias' coming known. Woman zealous. 219
sence and says that the type shall be transferred to truth Chap. 5.
and the shadow of the Law to spiritual worship : He tells ' '
that through the Gospel teaching the true worshipper, that
is, the spiritual man, shall be conducted to a polity well-
pleasing unto the Father, hasting unto ownness 5 with God. '-> Ikh6-
For God is conceived of as a Spirit, in reference to the em- T7)Ta
bodied nature. Rightly therefore does He accept the
spiritual worshipper, who does not in form and type carry
in Jewish wise the form of godliness, but in Gospel manner
resplendent in the achievements of virtue and in rightness
of the Divine doctrines fulfilleth the really true worship.
We know that Messias is coming, Which is called Christ : when
He is come, He will tell us all things.
Upon Christ teaching that the hour and season will come,
rather is already present, wherein the true worshippers shall
offer to God the Father the worship in spirit; forthwith
the woman is winged to thoughts above her wont unto the
hope spoken of by the Jews. She confesses that she knows
that the Messiah will come in His own time, and to whom
He will come, she does not exactly say, receiving (as is like)
the common reports of Him without any investigation, as
being a laughter -loving and carnal-minded woman ; yet is
she not wholly ignorant that He will be manifested to Israel
as a bringer in of better teaching, finding most certainly
this information too in the reports about Him.
26 Jesus saith unto her, I that speak unto thee am He.
Not to untutored or wholly ignorant souls doth Christ
reveal Himself, bat shines upon and appears the rather
to those who are more ready to desire to learn, and
travailing with the beginning of the faith in simple words,
press forward to the knowledge of what is more perfect.
Such an one as this was the woman of Samaria also
shewn to us, giving her mind more grossly than she
ought to the truly Divine ideas, but not entirely removed
from the desire of understanding somewhat. For first,
on Christ asking for drink, she does not readily give it :
but beholding Him breaking (as far as one can speak
220
Christ teaches how to teach; kindles
R.'iin.
Book 2.
c. iv. 27.
Supra
ver. 9.
Supra
ver. 20.
Supra
ver. 25.
humanly) the national customs of the Jews, she begins to
seek first the reason of this, all but, by her mentioning
it, inviting- the Lord to an explanation : How is it (says
she) that Thou being a Jew ashest drink of me which am
a woman of Samaria ? But when during the progress of
questioning, she at length begun to confess that He was
a Prophet, having received His reproof a medicine unto
salvation, she added another inquiry saying with zeal for
learning : Our fathers worshipped in this mountain, and
ye say that in Jerusalem is the place where men ought to
worship. But He was teaching this again, that the time
shall come, yea, is already present, when the true worship -
pers, rejecting worship on the mountains of earth, shall
offer the higher and spiritual worship to God the Father.
She attributing the best of all as the due of the Christ alone,
and keeping the more perfect knowledge for those times,
says, We know that Messias cometh Which is called Christ ;
when He is come, He will tell lis all things. Seest thou
how ready to believe the woman was already getting, and
as though ascending a staircase, springs up from little
questions to a higher condition ? It was right then to lay
open to her with now clearer voice what she longed for,
telling her that that which was preserved in good hope
is at length set before her in sight, I that speak unto thee
am He.
Let them therefore who have the care of teaching in the
Churches commit to the new-born disciples, the word of
teaching to be digested, and so at length let them shew
them Jesus, bringing them up from slight instruction to the
more perfect knowledge of the faith. But let them who,
taking hold of the alien and so proselyte, and bringing
him within the inner veil, suffer him to offer the Lamb
with hands yet unwashen, and crown with the dignity of
the Priesthood him who is not yet instructed, prepare for
a mighty account in the day of judgment. It is sufficient
for me only to say this.
27 And upon this came His disciples
The presence of the disciples is the conclusion of His
Samaria. The reverence of the Disciples. 221
conversation with the woman. For the Saviour is at length Chap. 5.
iv 27 28
silent, and having placed in the Samaritans the glowing " '
spark of the faith, commits it to their inward parts to
be kindled to a mighty flame. Thus you may understand
what was said by Him, I am come to send fire on the s ;. L " ke
earth, and what will I, if it he already Jcindled ?
and marvelled that He talked with the woman :
The disciples again are astonished at the gentleness of
the Saviour, and wonder at His meek way. For not after ® ^
the manner of some who are fierce with unslacked reli- <=i)\a.frd.
gion G , did He think right to shun conversation with the uuilZ P v~
woman, but unfolds His Loving-kindness 7 to all, and here- 7 r *>"
by shews, that He being wholly One Artificer, doth not epovlav
to men alone impart the life through faith, but snareth
the female race also thereto.
Let him that teacheth in the Church gain this too as
a pattern, and not refuse to help women. For one must
in every thing follow not one's own will, but the service
of preaching.
yet no man said, What seekest Thou ? or, Why talkest Thou
with her ?
It was the work of wise 8 disciples, and knowing how s e v t .
to preserve their Master's honour, not to seem by their °" r w" a "'
superfluous questions to be going off into strange sur-
mises, because He was talking with a woman, but rather
in reverence and fear to restrain their tongue within their
teeth, and to await their Lord speaking of His own ac-
cord, and giving them a voluntary explanation. We must
therefore herein marvel at Christ for His gentleness, at the
disciples for their wisdom and understanding and know-
ledge of what is becoming.
28 The woman therefore left her waterpot and went her way into
the. city,
The woman now shews herself superior to and above the
cares of the body, who two or three days ago was the wife
of many, and she who ofttimes was easily taken captive by
vain pleasures, now overreaches the flesh of its necessary
Book 2.
c. iv. 29.
9 rbp
Kt)\ov
rpdvou
S. Matth.
x.8.
1 OKv6<pl~
\ov
lb. xxv.
18.
Supra
ver. 16.
222 The Samaritan woman's zeal and skill and example.
want, disregarding alike thirst and drink, and is re-wrought
unto another habit through faith. Forthwith doth she, ex-
ercising love the fairest of all virtues, and neighbourly-
affection 9 , diligently proclaiming to others also the good
which appeared to her, hasten quickly into the city. For
probably the Saviour was telling her, and secretly whis-
pering in her mind, Freely ye received, freely give. Learn
we hereby, not to imitate that sloth -loving l servant, and
who therefore hid his talent in the earth, but rather let us be
diligent to trade with it. Which thing too that much-
talked-of woman well doing, communicates to the rest the
good which fell to her, no longer taking the water which
she came to draw, from its fountain-depths, nor carrying
home her waterpot of the earth, but rather with Divine and
heavenly grace and the all-wise teaching of the Saviour
filling the garners of her understanding.
We must hence learn, as in a type and outline, that by
thoroughly despising little and corporal things, we shall
receive of God things manifold more and better. For
what is earthly water, compared with Heavenly wisdom ?
29 and saith to the men Come see a Man which told me all
things that ever I did; is not This the Christ?
O wondrous change ! O truly great and God-befitting
Might, translucent with unspeakable marvel ! Skilful
workwoman unto doctrine, and initiater is she, who un-
derstood none of the things that were said at first, and
therefore rightly heard, Go, call thy husband and come
hither. For see how skilfully she conversed with the Sa-
maritans. She does not say at once that she has found
the Christ, nor does she introduce Jesus at first into her
account. For rightly would she have been rejected, as
far surpassing the measure of words befitting her, find-
ing her hearers not ignorant of her habits. She first then
prepares the way for this wonder, and having first aston-
ished them with the miracle, makes the way smoother, so
to say, to the faith. Come and see, she wisely says ; all
but crying aloud with more earnest voice, Sight alone
The Samaritans shame the Jews. 223
will suffice to belief, and will assure those present with its Chap. 5.
more note-worthy marvels. For He Who knoweth the
'hidden things, and hath this great and God-befitting dig-
nity, how shall He not speed with prosperous course to the
fulfilment of those things which He willeth ?
30 They went out of the city, and came unto Him.
The obedience of the Samaritans is a conviction of the
hardness of heart of the Jews, and their inhumanity is
clearly shewn in the gentleness of these. And let the seeker
of learning see again the difference of habit in both, that
he may justly wonder at Jesus, departing from the Syna-
gogue of the Jews, and giving Himself rather to the aliens.
For that Christ should come to the Jews, and for what
causes He should be revealed, the law of Moses declared
to us, the all-august choir of the Prophets did proclaim,
and did point Him out at length all but present at the
doors, saying, Behold your God, Behold the Lord ; and Isa.xl.
last of all John, the great among them that are horn of too- s. Matth.
men, did manifest Him already appeared, and dwelling X1,
among us, saying, Behold the Lamb of God which tafceth Supra i.
away the sin of the world ; and (yet more wonderfully than
all) the Saviour was revealing Himself through many deeds
of power and God-befitting authority. What then do these
men unbridled unto strange counsels 2 at last meditate yet ? 2 ol irpbs
They devise murder unjustly, they plot impiously, they &. x d\iZi.
envy stubbornly, they drive forth of their land and city, r^kAs* 1
the Life, the Light, the Salvation of all, the Way to the
kingdom, the Eemission of sins, the Bestower of sonship.
Wherefore rightly said the Saviour, Jerusalem, Jerusa- S. Matth.
iem, thou that killest the Prophets and stonest them which 38.
are sent unto thee, hoiv often would I have gathered thy child-
ren together, even as a hen gathereth her chickens under her
wings, and ye would not ! Behold your house is left unto
you. But the Samaritans shew themselves superior to the
folly of the Jews, and by obedience victorious over their
innate unlearning, having given ear to one miracle only,
they flock quickly to Jesus, not persuaded thereto by
the voices of the holy Prophets, or by the proclamations
224
The Saviour neglects food to hunt souls.
Book 2. of Moses, nor yet the actual pointings 3 of John, but
3 Sanrv- ' one only woman and she a sinner telling them of Him.
xoScitfan iff {fa reason then, let us too admiring the sentence of the
Ps. cxix. Saviour against them, say, Righteous art Thou, o Lord,
' ' and upright Thy Judgment.
31 In the mean time His disciples prayed Him, saying Mas-
32 ter, eat. But He saith unto them
Most excellently doth the Divine Evangelist manage the
compilation of this book, and omits nothing which he
believes will at all be of use to the readers. Hear there-
fore how he introduces Jesus again as the Ensample of
a most note -worthy act. For I do not think that any thing
has been put in vain in the writings of the saints, but what
any man deems small, he sometimes finds pregnant with
no contemptible profit. The conversion of the Samaritans
being then begun, and they on the point of looking for Him
(for He knew as God that they would come) : wholly and
entirely is He intent upon the salvation of them which are
called, and makes no account of bodily food, although
wearied with His journey, as it is written : that hereby again
He might profit the teachers in the Churches, and persuade
them to disregard all fatigue, and use more diligent zeal for
those who are being saved, than for the care of their bodies.
For Cursed, saith the Prophet, be he that doeth the ivorh
of the Lord negligently. In order then that we may learn
that the Lord was accustomed to go without food at
such times, he introduces the disciples, begging and all
but on their knees, that He would take a little of their
provisions, as inevitable and necessary food. For they
had gone away into the city to buy meat which they had
now got and come with.
Supra
ver. 6.
Jer.
xlviii. 10,
Supra
ver. 8.
* COS TpV-
<prjs
I have meat to eat that ye know not of.
Skilfully does the Saviour fashion His answer from what
was before Him. He all but says darkly, that if they
knew that the conversion of the Samaritans was at the
doors, they would have persuaded Him rather to cling to
that as a delicacy 4 than to nourish the flesh. From this
f
Deep moment of teaching. Word how sent. 225
again we may learn how great love for man the Divine
Nature hath : Tor It considereth the return of the lost unto
salvation as both meat and treat 5 .
33 Therefore said the disciples one to another, Hath any man
34 brought Him ought to eat ? Jesus saith unto them,
The disciples not yet understanding the discourse which
was obscure, were reasoning about what had often hap-
pened among themselves, and descend to common place
ideas, fancying that food had been brought Him by some
one, and that it was perhaps more costly or sweeter than
what had been got together by them.
My meat is to do the Will of Him That sent Me and to com-
plete His Work.
Having wholly torn away the veil from His speech, He
shewed them in full translucence the truth, and forthwith
introduces Himself as a type unto future teachers of the
world, of steadfast and most exceeding excellent zeal,
to wit in respect of the duty of teaching, and on this ac-
count fitly keeping thought for the needful care of the
body secondary. For in saying that it was to Himself
most pleasant meat, to do the Will of Sim that sent Him
and to finish His Work, He limns the office of the Apostolic
ministry and clearly shews, what manner of men they
ought to be in habit 6 . For it was necessary (as it seems)
that they should be strung to taking thought for teach-
ing only, and it behoved them to be so far removed from
the pleasure of the body 7 , as at times not even to desire
the service necessary for the mere accomplishing its pre-
servation from death.
And let this be said for the present, as tending to the
type and pattern of Apostolic polity. But if we must
in addition to what has been said, apply ourselves to speak
more doctrinally, He says that He was sent, clearly by God
the Father, either in respect of the Incarnation, wherein He
beamed on the world with Flesh, by the good Pleasure and
Approbation of the Father ; or as the Word proceeding b
b irpoKvirTwv. This word is used by irpoe\96vra, p. 147. The word that ex-
S. Cyril (above p. 123 and elsewhere) presses the Procession of the Holy Ghost
of the Son's Eternal Generation: cf. is eKTropeueTcu,
VOL. I. Q
Chap. 5.
iv. 33, 34.
5 rpo<p7]V
Kal TpV -
° T7]V
7 rrjs els
crdpKa
rpucprjs
Book 2.
c. iv. 34.
Supra
i. 1.
Ps. lxxiii
24 LXX.
Ps. XXX.
7 LXX.
8 evetyav
Ps.
lxviii. 28
226 Son, Word Counsel Will Power of Fathee.
in some way from the begetting Mind, and sent and ful-
filling His decree, not as though taken as* a minister of
others' wills, but Himself being alike both the Living Word
and the most evident Will of the Father, readily saving
those that were lost. Therefore in saying that it is the
work of Him That hath sent Him, Himself is shewn as its
Fulfiller : for all things are by the Father through the
Son in the Spiritr" For that the Son is the Word and
Counsel and Will and Power of the Father is, I suppose,
evident to all : but it is no trouble to prove it from the
Divine Scripture also. Therefore let any one see that Ho
is the Word in this, In the beginning was the Word and
the Word was with God and the Word was God : let him
see Counsel, in that the Psalmist says, as to God the Fa-
ther, In Thy Counsel Thou guidedst me and with glory didst
Thou receive me : let him see Will again in his saying,
Lord in Thy Will give strength to my beauty. For He
strengtheneth the beauty of His saints, that is, their
vigour 8 unto every virtue, He, the Living and Hypostatic
Will of the Father, that is the Son. That He is Power
also, thou shalt again understand hence, Command, God
' (he says) Thy strength ; strengthen, God, that which Thou
wroughtest for us. Thou seest clearly herein, that by the
good Pleasure of God the Father, His Power, that is, the
Son, was Incarnate, that He might strengthen this body,
which He perfected" for us. For if He had not taber-
nacled among us, neither would the nature of the flesh at
all have put off the infirmity of corruption. The Son then
being Himself the good Will of the Father, perfects d Sis
Worlc, being shewn forth salvation to them that believe
on Him. .
But some one will say to this : „ If the Son is Himself
„ the Will of the Father, what will was He sent to fulfH ?
"for the fulfilled must needs be other than the fulfiller."
What therefore do we say to this ? The giving of names in-
c Karvpricraro ; in Ps. lxviii. 28 to5to eW « bring to full com^eti°n His
t, Karywri™ $ M ?v, "this which Thou work," in the text of the Gospel now be-
perfectedst, completedst, for us/' ^ ing commented upon.
d TeA.€io?, from reAeiatrco avrov rb
\fr>
Human language powerless to express things o/God. 227
deed demands difference in the things signified, but often Chap. 5.
. . , c. iv. 35.
there is no difference in respect of God, and word regard-
ing the supreme Nature rejects accuracy herein. For Its
Properties are spoken of, not altogether as they are in
truth, but as tongue can express, and ear of man hear.
For he that seeth darkly, darkly also he speaketh. For
what wilt thou do when He Who is by Nature Simple
introduceth Himself to us as compound, in that He saith
of them of Israel, And their children they made pass
through the fire, which I commanded not, neither came it %?*• vu -
into My heart ? for must not the heart needs be other
than he in whom it is ? and how then shall God be yeb
conceived of as Simple ? The things therefore about God,
are spoken of after the manner of men : they are so con-
ceived of, as befits God, and the measure of our tongue
will not wrong the Nature That is above all. And therefore
even though the Son be found speaking of the Will of the
Father, as of something other than He, you will make
no difference, attributing fitly to the weakness of our words
their not being able to say any thing greater, nor to sig-
nify their meaning in any other way.
And let these things bo said in proof of the Son being
conceived of as also the Will of the Father ; but in the
passage before us, no reason will compel us to conceive
that the Will of the Father means the Son, but rather we
may well receive it as His good Will to the lost.
35 Say not ye, There are yet four months and the harvest
cometh ?
He again taketh occasions of His Discourse from the
time and event, and from the grosser things of sense
He fashioneth His declaration of spiritual ideas. For it
was yet winter at that time, and the tender sprouting and
fresh stalk of the seed was scarce bristling forth from the
soil : but after the expiration of four months, it was awaiting
its fall 9 into the hand of the reaper. Do not therefore 9 -*Wi.
ye men say (saith He) that there are yet four months, and Trgoarfo-
ihe harvest cometh ?
Q 2
tt
228 Wheat, Prophets' sowing, Apostles' reaping.
i ;
k *
1 TttlV (U
IffToplq.
irpayfxd-
TWV
cf.S.Iren
v. 28 fin.
p. 517.
O.T.
Book 2. Behold I say unto you, Lift up your eyes and look on the
lv * * fields, for they are white already to harvest.
That is, raising up the eye of your understanding a
little from the affairs of the earth, consider ye the spiri-
tual sowing, that it hath progressed already and whitened
unto the floor, and at length calls for the reaper's sickle
unto itself. But from the similarity to things in actual
life 1 , you will see what is meant. For you will con-
ceive that the spiritual sowing and multitude of spiritual
ears, are they who, tilled beforehand by the voice of the
Prophets, are brought to the faith that should be shewn
through Christ. But it is white, as being already ripe and
ready to the faith, and confirmed unto piety. But the sickle
of the reaper is the glittering and most sharp word of the
Apostle, cutting away the hearers from the worship accord-
ing to the law, transferring them to the floor, that is, to
the Church of God : there they bruised and pressed by
good toils shall be set forth pure wheat worthy of the
garner of Him Who ga there th it.
36 And he that reapeth receiveth wages, and gathereth fruit
unto life eternal, that both he that soweth and he that reap-
37 eth may rejoice together. For herein is the saying true,
One soweth and another reapeth.
It is the time (saith He) of the Word calling to the
Faith, and shewing to the hearers the arrival at its con-
summation of the legal and Prophetic preachings. For the
law by typical services, as in shadows did foreshew Him
That should come, that is, Christ : the Prophets after it,
Heb. x. 37 interpreting the words of the Spirit, Yet a little while, were
xxvi. 20. fore-signifying that He was even now at hand and coming.
But since He hath stepped within the doors, the word
of the Apostles will not remove to far distant hope that
which was expected, but will reveal it already present : and
will reap from legal worship those who are yet in bond-
age to the law and who rest in the letter only, and will
2?£ ( „ transfer them as sheaves into the Evangelic habit 2 and
polity; and will likewise cut off from polytheistic straying
The Saviour loves both, gives one honour to both. 229
the worshipper of idols, and will transfer him to the know- Chap. 5.
c iv 38
ledge of Him That is in truth God, and, to speak all in
brief and succinctly; will transform them who mind things Col. Hi. 2.
on the earth unto the life of the Angels through faith to
Christ-ward.
This (saith He) the word of the reapers will effect, yet
shall it not be without an hire : for it shall surely gather
for them fruit which nourisheth unto life eternal : nor shall
they who receive rejoice in themselves alone but as hav-
ing entered into the labours of the Prophets, and having
reaped the seed fore-tilled by them, shall fill up one com-
pany with them e . But I suppose that the most wise Paul,
having throughly learnt the types of things to come, hence
says of the holy fathers and Prophets that, These all, per- Heb. xi.
footed through faith, received not the 'promise, God having
provided some better thing for us, that they without us should
not be made perfect. For the Saviour thought good, that
tho reaper should rejoice together with him who before had
sown.
39, 40.
38 I sent you to reap that whereon ye have not laboured: other
men have laboured, and ye arc entered into their labours.
He at length unveils to them the whole mystery, and
having removed the dark cloak of words, renders most
clear the understanding of His meaning. For the Saviour
being a Lover of the Prophets, and a Lover of the Apos-
tles, makes neither the labour of those to be apart from
the hand of the Apostles, nor does He allot entirely to
the holy Apostles the glorying in respect of those who
should be saved through faith in Him : but having min-
gled as it were the toil of each with their mutual co-work,
He says (and with great reason) that one shall be the
honour 3 to both. He affirms that the Apostles had on- 3 p^on-
LLUXV
tered into the labours of the holy Prophets, not suffering
them to spring upon 4 the good fame of those who pre- 4 ^d\M.
ceded them, but persuading them rather to honour them,
e fiiav <rvv avrois eirn-eAe'<roi/<rj ry]v TrpwroTOKOiv, in Heb. xii. 23-
iravriyvpiv, cf. iravr}y{'pei Kai iKK\r](riq
230
Jews through their conduct lose Christ,
Book 2. as having gone before them in labour and time. That this
will be to us too a most beautiful lesson, who will re-
fuse to admit?
39 And from that city many of the Samaritans believed on Him
for the saying of the woman which testified, He told me all
that ever I did.
Israel is again hereby too condemned, and by the obe-
dience f of the Samaritans, is convicted of being alike
reckless of knowing and harsh. For the Evangelist mar-
vels much at the many who believed on Christ, saying, For
the saying of the woman ; although they who were in-
structed through the law to the knowledge hereof, neither
received the words of Moses, nor acknowledged that they
ought to believe the heraldings of the Prophets. He in
these words prepares the way before, or rather wisely
makes a defence before, for that Israel should with reason
be thrust away from the grace and hope that is to Christ-
ward and that instead should come in the more obedient
fulness of the Gentiles, or aliens.
40 So when the Samaritans were come unto Him, they besought
Him that He would tarry with them : and He abode tliere
41 two days. And many more believed because of His Own
Word,
He explains in simplicity of words what took place : but
prepares again another proof, that Israel ought justly to
be cast off from their hope, and the aliens to be trans -
5 M€TO _ planted 5 into it. For the Jews with their bitter and in-
jioo-xeve- tolerable surmises, spitefully entreat Jesus manifoldly work-
ing miracles and radiant in God-befitting g]ory, and blush
not to rage to so great an extent as to make Him an exile,
and zealously to drive out of their city Him Who is the
giver to them of all joy : while the Samaritans persuaded
by the words of one woman, consider that they ought to
come to Him with all speed. And when they were come,
f einre lOelas- This word seems to in- a(pi\ofj.a6i)s, " reckless of knowing," the
elude also, readiness to believe, as the germ and parent of wilful blindness, is
germ and parent of obedience : to which contrasted.
Samaritans gain Him : the seed left to fructify. 231
they began zealously to entreat Him to come into their
city, and to pour forth to them 6 of the word of salvation ;
and readily does Christ assent to both, knowing that the
grace will not be unfruitful. For many believed because of
His own Word.
Let him that is God-loving and pious 7 hence know,
that from them that grieve Him Christ departeth, but He
dwelleth in them that gladden 8 Him through obedience
and good faith.
42 And said unto the woman,. No longer do we believe, because of
thy saying : for ourselves have heard Him and know that
This is indeed the Saviour of the ivorld.
From the greater things does the faith of the Samaritans
spring, and not any longer from what they learn from
others, but from those whereof they are the wondering
ear-witnesses. For they say that they knoiv that He is
indeed the Saviour of the world, making the confession of
their hope in Him the pledge of their faith.
Chap. 5.
iv. 42-44.
AeveffOai
7 6 <pi\6-
6e6sre Ka\
8 evippai-
vovffi
43 Now after the two days He departed thence unto Galilee.
44 For Jesus Himself testified that a prophet hath no honour in
his oivn country.
He departs from Samaria, having now sown the Word of
salvation, and like a husbandman hidden the faith in them
that dwell there, not that it might be bound captive in the
silence of them that received it, quiet and deep buried, but
rather that it might grow in the souls of all, creeping on
and advancing ever to the greater, and running to more
evident might. But since He passes by Nazareth lying in
the midst, wherein it is said that He was also brought up,
so that He seemed to be from thence and its citizen, and
goes down rather to Galilee ; of necessity he offers an ex-
planation of His passing it by, and says that Jesus Himself
had testified that a prophet hath no honour in his own coun-
try. For it is our nature to think nothing of what we are
accustomed to, even though it be great and of price. And
the Saviour thought not good to seek honour from them,
232
Grace to the good, -woe to dcspisers .
I i
Book 2. like a vain-glorious man and a braggart, but knew well
that to those who have no thought that one ought to
honour one's teacher, neither would the word of the faith
be any longer sweet and acceptable. With reason then
does He pass by, not thinking it right to expend useless
labours upon them who are nothing profited, and thus to
lay down grace before them that despise it. For it was
not reasonable that they who sinned so deeply should do
so unpunished; since it is altogether confessed and un-
doubted, that they will undergo the severest punishments,
who knowingly despise Him and spurn a gift so worthy of
marvel.
45 When therefore He was come into Galilee, the Galileans re-
ceived Him, having seen all the things that He did at Jeru-
salem at the feast ; for they also went unto the feast.
Not without consideration do the Galileans receive Jesus,
but in just astonishment at the wondrous works which they
themselves had already seen Him do, both by their piety
towards Him condemning the folly of the Jews, and found
9 etyvu- far superior in good feeling 9 to those who were instructed
fioavvriv
in the law.
46 He came therefore again into Cana of Galilee where He made
the water wine.
Christ lovcth to dwell among those that are well dis-
byvdi- posed 1 , and to those who more readily advance unto the
perception and knowledge of benefits done them, He pour-
eth forth 3 supplies of greater goods. He cometh then to
work miracles in Cana, thinking it fit to confer an ad-
ditional benefit on those therein, in that He had through
His signs already wrought there, the idea previously im-
planted in their minds, that He could do all things.
And there was a certain nobleman, whose son was sick at
47 Capernaum. When he heard that Jesus teas come out of
Judcea into Galilee, he besought Him that He would come
doivn and heal his son : for he was at the point of death.
48 Jesus therefore said unto him,
The nobleman cometh as to One able to heal, but he un-
Hocriv
^»A.eu€Tot
I I
He That repels death is God.
233
dcrstandcth not yet that He is by Nature God : lie calleth Chap. 5.
Him Lord, but giveth not at all the true dignity of Lord- j j.
ship. For he would have straightway fallen down and be- ver. 49.
sought Him, not that he should by all means come to his
house, and go down with him to the sick lad ; but should
rather with authority and God-befitting command drive
away the sickness that fell on him. For what need for
Him to be present to the sick, whom He could easily heal,
even absent ? how was it not utterly without understanding
to suppose that He is superior to death, and in no wise to
hold Him God Who is filled with God-befitting Power ?
49 Except ye see signs mid wonders, ye ivill not believe,
nobleman saith unto Him,
The
A mind yet hard dwclleth in them who arc deceived, but
mightier will be the more wonder-working power of Ifim
That calleth them unto faith. Wherefore the Saviour says
that they need wonders, that they may easily be re-in-
structed 3 unto what is profitable, and acknowledge Him 3 n*-ra-
Who is by Nature God. a eai
Lord, come down ere my child die.
Feeble indeed unto understanding is the nobleman, for
ho is a child in his petition for grace, and almost dotes 4 4 yp^^a
without perceiving it. For by believing that Christ had \^ v
power not only when present, but that He would surely
avail even absent, he would have had a most worthy con-
ception of Him. But now both thinking and acting most
foolishly, he asks power befitting God, and does not think
He accomplishes all things as God, nor yet that He will
be superior to death, although beseeching Him to gain the
advantage over him that had all but overcome s ; for the
child was at the point of death.
Supra
ver. 47.
50 Jesus saith unto him, Go thy ivay^; thy son liveth.
Thus believing he ought to have come, but Christ doth
b The Greek text of these words with a very slight correction the chief
ought to have been edited (following Ms.) to> TrAeio-ry Kpar^uavTa jurpei.
234
Christ healeth the nobleman and his son.
° rais
rnxS>i/ d-
IJ.aQia.ts
Book 2. not reject our lack of apprehension 5 ; but benefiteth even
the stumbling, as God. That then which the man should
have been admired for doing, this does he teach him even
when he doth it not, revealed alike as the Teacher of things
most lovely, and the Giver of good things in prayer. For
in Go thy way is Faith : in thy son liveth is the fulfilment of
his longings, granted with plenteous and God-befitting
Authority.
The man believed the word that Jesus said to him, and went
51 his way. And as he was now going- down, his servants met
him and told him, saying, Thy son liveth.
The one command of the Saviour healeth two souls. For
in the nobleman it worketh unwonted faith, the child it
rescueth from bodily death. Which is healed first it is hard
to say. Both, I suppose, simultaneously, the disease taking
its departure at the command of the Saviour. And his ser-
vants meeting him tell him of the healing of the child,
shewing at the same time the swiftness of the Divine com-
mands (Christ ordering this very wisely), and by the fulfil-
ment of his hope, speedily confirming their master weak in
faith.
ft 1 .
52 He therefore enquired of them the hour when he began to
amend ; and they said unto him, Yesterday at the seventh hour
53 the fever left him. So the father knew that it was at the same
hour in the which Jesus said unto him, Thy son liveth: and
54 himself believed and his whole house. This is again the se-
cond miracle that Jesus did, when He was come out of Judcea
into Galilee.
He enquires of them the hour of the turn for the better of
the sick child, to prove whether it coincides with the time
of the grace. When he had learnt that thus it was, and no
otherwise, he is saved with his whole house, attributing the
power of the miracle to^the Saviour Christ, and bringing to
Him a firmer faith as a fruit of thank-offering for these
things.
Aliens teachable, Jews perverse.
235
Chap. v. After this was the feast of the Jeivs, and Jesus went Chap. 5.
2 up to Jerusalem. Now there is at Jerusalem the pool which c ' v - 1_4 '
is called in the Hebrew tongue Bethesda, having five porches.
3 In these lay a great multitude of impotent folk, of blind, halt,
4 withered, waiting for the moving of the water. For an angel
of the Lord used to go down at a certain season into the pool,
and trouble the under: whosoever therefore first after the
troubling of the water stepped in was made whole of whatso-
ever disease he had.
Not for nothing does the blessed Evangelist straightway
connect with what has been said the Saviour's return thence
to Jerusalem : but his aim probably was to shew how supe-
rior in obedience were the aliens to the Jews, how great a
difference of habit and manners 6 is seen between them. 6 ^ €< ? s
For thus and in no other way could we learn, that by the rpA*«r
just judgment of God Who ruleth all and knoweth not to
accept the person of man, Israel with reason falleth from
the hope, and the fulness of the Gentiles is brought in in
his place. It is not hard by looking at the contrast of the
chapters h to test what has been said. He shewed therefore
that He had by one miracle saved the city of the Samari-
tans, by one likewise the nobleman, and by it had profited
full surely (I ween) and exceeding much those who - were
therein. Having by these things testified the extreme
readiness of the aliens to obedience, he brings the Miracle-
worker back to Jerusalem, and shews Him accomplishing
a God-befitting act. For He wondrously frees the paralytic
from a most inveterate disease even as He had the noble-
man's son just dying. But the one believed with his whole
house, and confessed that Jesus is God, while the others
who ought to have been astonished, straightway desire
to kill, and persecute, as though blasphemously trans-
gressing, their Benefactor, themselves against themselves
pronouncing more shameful condemnation in that they
are found to fall short of the understanding of the
h rrj twv Ke<pu\aia>v avriirapadecrei of the Gospel now in use among us) and
i. c, , the histories of the Samaritans and the history of the Jews contained in this
ot the nobleman (contained in what is present chapter.
the 1th chapter according to the division
236 He leaveth them, but rcturneth ; and will return
Book 2.
c. v. 5, 6,
Ps. xxi.
12 LXX
Rom. xi.
25, 26.
aliens, and their piety towards Christ. And this it was
which was spoken of them in the Psalms, as to our Lord
Jesus, Thou shalt wialce them the back. For they having
been set in the first rank because of the election of the
fathers, will come last and after the calling of the Gen-
tiles. For when the fulness of the Oentiles is come in, then
shall all Israel be saved.
This line of thought the well-arranged order of the com-
pilation of chapters brings forth to us. But we will make
accurate inquiry part by part of the meaning of single
verses.
5 And a certain man was there which had an infirmity thirty
C and eight years. When Jesus saw him lie, and knew that
he had been now a long time,
The Jews having celebrated their feast of unleavened
bread, in which it is their custom to kill the sheep, to
wit, at the time of the Passover, Christ departeth from
Jerusalem, and mingleth with the Samaritans and aliens,
and teacheth among them, being grieved at the stubborn-
ness of the Jews. And having barely returned at the
holy Pentecost (for this was the next solemnity 7 in Je-
rusalem and at no great interval), He heals at the wa-
ters of the pool the paralytic, who had passed long time
in sickness (for it was even his thirty-eighth year) : but
who had not yet attained unto the perfect number of the
Law, I speak of four times ten or forty.
Here then will end the course of the history; but wo
must transform again the typical letter unto its spiritual
intei'pretation. That Jesus grieved departs from Jerusa-
lem after the killing of the sheep, goes to the Samaritans
and Galileans, and preaches among them the word of
salvation, what else will this mean, save His actual with-
drawal from the Jews, after His sacrifice and Death at Je-
rusalem upon the Precious Cross, when He at length be-
gan to freely give Himself to them of the Gentiles and
aliens, bidding it to be shewn to His Disciples after His
S. Mattb. Resurrection, that He goeth before them all into Galilee ?
But His return again at the fulfilment of the weeks of
Supra ii.
13.
lb. iv. 3.
' Tra.fi]-
yvpis, cf.
supra
p. 229.
to Jews at end of world. Why The Good questions. 237
holy Pentecost to Jerusalem, signifies as it were in types
and darkly, that there will be of His Loving Kindness a
return of our Saviour to the Jews in the last ages of the
present world, wherein they who have been saved through
faith in Him, shall celebrate the all-holy feasts of the
saving Passion. But that the paralytic is healed before
the full time of the law, signifies again by a corresponding
type, that Israel having blasphemously raged against Christ,
will be infirm and paralytic and will spend a long time in
doing nothing ; yet will not depart to complete punish-
ment, but will have some visitation 8 from the Saviour, and
will himself too be healed at the pool by obedience and
faith. But that the number forty is perfect according to
the Divine Law, will be by no means hard to learn by
them who have once read the Divine Scriptures.
7 Jesus saith unto him, Wilt thou be made whole ? The im-
potent man answered Him,
An evident proof of the extreme goodness- of Christ,
that He doth not wait for entreaties from the sick, but
forecometh their request by His Loving Kindness. For
He runneth, as you see, to him as he lieth, and compas-
sionateth him that was sick without comfort. But the
enquiry whether he would like to be relieved from his in-
firmity was not that of one asking out of ignorance a thing
manifest and evident to all, but of one stirring up to
more earnest desire, and inciting to most diligent en-
treaty. The question whether he willed to obtain what
he longed for is big with a kind of force and expression,
that He has the power to give, and is even now ready
thereto, and only waits for the request of him who receiv-
eth the grace.
Sir, I have no man, when the water is troubled, to put me
into the pool : but while I am coming, another steppeth down
8 before me. Jesus saith unto him, Rise.
About the day of the holy Pentecost, Angels coming
down from heaven used to trouble the water of the pool,
then they would make the plash 9 therefrom the herald
of their presence. And the water would be sanctified by
Chap. 5.
c. v. G-8.
8 iiriffKO-
TTl'l
Ilk '
V
K
f
.' u
\k*
cf. Gal.
iii. 19.
238 Why one cured by pool. Christ cures with authority.
Book 2. the holy spirits, and whoever was beforehand of the mul-
c v. 8, 9. . .
titude of sick people in getting down, he would come up
again disburdened of the suffering that troubled him,, yet
to one alone, him who first seized it, was the might of
healing meted out. But this too was a sign of the be-
nefit of the law by the hands of Angels, which exten-
ded to the one race of the Jews alone, and healed none
other save they. For from Dan so called even unto Beer-
sheba, the commandments given by Moses were spoken,
ministered by Angels in Mount Sinai in the days after-
wards marked out as the holy Pentecost. For this reason,
the water too of the pool used not to be troubled at any
other time, signifying therethrough the descent of the
holy Angels thereon. The paralytic then not having any
one to thrust him into the water, with the disease that
holds him, was bewailing the want of healers, saying, I
have -no man, to wit to let him down into the water. For
he fully expected that Jesus would tell and advise him
this.
9 Take up thy bed and walk. And immediately the man ivas
made whole, and took up his bed and walked: and on the
same day was the sabbath.
God-befitting the injunction, and possessing clearest evi-
dence of power and authority above man. For He prays
not for the loosing of his sickness for the patient, lest
He too should seem to be as one of the holy Prophets,
but as the Lord of Powers He commandeth with authority
that it be so, telling him to go home rejoicing, to take
his bed on his shoulders, to be a memento to the beholders
of the might of Him That had healed him. Forthwith
the sick man does as is bidden him, and by obedience
and faith he gaineth to himself the thrice longed for
grace. But since in the foregoing we introduced hira
as the image and type of the multitude of the Jews,
who should be healed in the last times : come let us
ilvivLi)- think of 1 something again harmonizing with the thoughts
hereto pertaining, analagous to those before examined.
Why bed carried on Sabbath: to blame Benefactor, bitter. 239
On the Sabbath day doth Christ heal the man, when Chap. 5.
... c. v. 10.
healed He immediately enjoins him to break through the
custom of the law, inducing him to walk on the Sabbath Jer. xvii.
. 22.
and this laden with his bed, although God clearly cries
aloud by one of the holy Prophets, Neither carry forth a
burthen out of your house on the Sabbath day. And no one
I suppose who is sober-minded would say that the man
was rendered a despiser or unruly to the Divine commands,
but that as in a type Christ was making known to the
Jews, that they should be healed by obedience and faith
in the last times of the world (for this I think the Sab-
bath signifies, being the last day of the week) : but that
having once received the healing through faith, and hav-
ing been re-modelled unto newness of life, it was neces-
sary that the oldness of the letter of the law should be-
come of no effect, and that the typical 2 worship as it 2 aim X-
Avere in shadows and the vain observance of Jewish cus-
tom should be rejected. Hence (I think) the blessed Paul
too taking occasion of speech writes to them who after the
faith were returning again to the Law, I say unto you, Gal. v. 2.
that if ye be circumcised, Christ shall profit you nothing ;
and again, Ye are severed from Christ, whosoever of you lb- 4.
are justified by the law, ye are fallen from grace.
10 The Jews therefore said unto him that was cured, It is the
sabbath day, it is not lawful for thee to carry thy bed.
Most seasonably (I think) doth He cry over them, Hear Jer.v. 21.
now this foolish people and heartless, which have eyes
and see not. For what can be more uninstructed 3 than Satcaifev-
such people, or what greater in senselessness ? For they T Tepov
do not even admit into their mind that they ought to
wonder at the Power of the Healer : but being bitter
reprovers, and skilled in this alone, they lay the charge
of breaking the law about him who had just and with
difficulty recovered from a long disease, and foolishly bid
him lie down again, as though the honour due to the
Sabbath were paid by having to be ill.
240 Mighty the Healer. Christ an example of flight.
Book 2.
v. 11-14.
if: •»;,
* yopyo-
Tfpav ■ • •
T1/l> O.TTO-
Koyiav
*-KiKpai'
.... T ^ v
eji<pa<Ttv
1 1 He answered them, He That made me whole, He said unto
12 me, Take up thy bed and walk. They asked him therefore
The sentence is replete with wisest meaning and repul-
sive of the stubbornness of the Jews. For in that they
say that it is not lawful on the sabbath day to take up
his bed and go home, devising an accusation of breaking
the law against him that was healed, needs does he bring
against them a more resolved defence 4 , saying that he
had been ordered to walk by Him, Who was manifested to
him as the Giver of health, all but saying something of this
sort, Most worthy of honour (sirs) do I say that Ho is,
even though He bid me violate the honour of the sab-
bath, Who hath so great power and grace, as to drive
away my disease. For if excellence in these things belong-
eth not to every chance man, but will befit rather God-
befitting Power and Might, how (saith he) shall the
worker of these things do wrong ? or how shall not He
Who is possessed of God-befitting Power surely counsel
what is well- pleasing to God ? The speech then has with-
in itself some pungent meaning 5 .
What Man is He Which mid unto thee, Take up thy bed and
walk ? But he that was healed wist not Who it was : for
Jesus had conveyed Himself away, a multitude being in the
place. Afterward Jesus findeth him in the temple and said
unto him,
Insatiable unto bloodshed is the mind of the Jews. For
they search out who it was who had commanded this, with
design to involve Him together with the miraculously
healed (for he alone, it seems, was like to be vexing them
in respect of the Sabbath, who had but now escaped im-
passable toils and snares, and had been drawn away from
the very gates of death) but he could not tell his Physi-
cian, although they make diligent enquiries, Christ having
well and economically concealed Himself, that He might
escape the present heat of their anger. And not as though
He could suffer anything of necessity, unless He willed to
suffer, doth He practise flight : but making Himself an En-
sample to us in this also.
13
14
Christ observes Jit time. The healed good.
241
Behold, thou art made whole : sin no more, lest a worse thing Chap. 5
come to thee.
Being hid at first economically, He appears again econo-
mically, observing the time fit for each. For it was not
possible that ought should be done by Him Who knew no
sin, which should not really have its fit reason. The reason
then of His speaking to him He made a message for his
souPs health, saying that it behoved him to transgress no
more, lest he be tormented by -worse evils than those past.
Herein He teaches that not only does God treasure up
man's transgressions unto the judgment to come, but mani-
foldly scourgeth those yet living in their bodies, even before
the great and notable day of Kim That shall judge all. But
that we are oftentimes smitten when we stumble and grieve
God, the most wise Paul will testify, crying, For this cause
many are weak and sicldy among you, and many sleep : for
if we would judge ourselves, we should not be judged : but
when we are judged, we are chastened of the Lord, thai we
be not condemned tvith the world.
15 The man departed, and told the Jews that it was Jesus Which
had made him whole.
He makes Jesus known to the Jews, not that they by
daring to do anything against Him should be found to be
blasphemers, but in order that, if they too should be willing
to be healed by Him, they might know the wondrous Phy-
sician. For observe how this was his aim. For he does
not come like one of the faultfinders, and say that it was
Jestis Who had bidden him walk on the Sabbath day, but
lYliich had made him whole. But this was the part of one
doing nought save only making known his Physician.
16 And therefore did the Jews persecute Jesus and sought to
slay Him, because He was doing these things on the sabbath
1 7 day. But Jesus answered them,
The narrative does not herein contain the simple relation
of the madness of the Jews : for the Evangelist does not
shew only that they persecute Him, but why they blush
VOL. I. R
v. 14-10.
cf. Rom.
ii. 5.
Acts ii.
20.
1 Cor. xi,
30—32.
242 False sabbath-keeping . Non-observance of
Book 2.
c. v. 16.
einaio-
TO.TT!}V
S. Luke
xiii. 15.
Infra vii.
23.
S. Matth
xxii. 29.
Josh. vi.
7 ai>v-
not to do this, saying most emphatically, Because He was
doing these things on the sabbath day. For they persecute
Him foolishly and blasphemously, as though the law forbad
to do good on the sabbath day, as though it were not law-
ful to pity and compassionate the sick, as though it behoved
to put off the law of love, the praise of brotherly kindness,
the grace of gentleness : and what of good things may one
not shew that the Jews did in manifold ways spurn, not
knowing the aim of the Lawgiver respecting the Sabbath,
and making the observance of it most empty e ? For as
Christ Himself somewhere said, each one of them taketh his
ox, or his sheep, and leadeth them away to watering, and
that a man on the sabbath day receiveth circumcision, that
the law of Moses be not broken : and then they are angry,
because He made a man every whit whole on the sabbath day,
by reason of the exceeding stubbornness alike and undis-
ciplinedness of their habits, not even to brutes preferring
him that is made in the Divine Image, but thinking that
one ought to pity a sheep on the sabbath day, and un-
blamed to free it 'from famine and thirst, yet that they
are open to the charge of transgressing the law to the
last degree, who are gentle and good to their neighbour
on the sabbath?
But that we may see that they were beyond measure
senseless, and therefore with justice deserve to hear, Ye do
err, not knowing the Scriptures ; come let us taking some-
what from the Divine Scriptures too shew clearly, that
Jesus was long ago foredepicted as in a type taking no
account of the sabbath. The all-wise Moses then, having at
a great age (as it is written) departed from things of men
and been removed to the mansions above, by the judg-
ment and decree of God That ruleth all, Joshua the son
of Nun obtained and inherited the command over Israel.
When he therefore, having set in array heavy armed sol-
diers ten thousand strong round about Jericho, was de-
vising to take at length and overthrow it, he arranged
with 7 the Levites to take the ark round about for six
whole days, but on the seventh day, that is, the Sabbath,
I. I
3
*■'
sabbath under Joshua. Christ co-worker ivith the Father. 243
lie commanded the innumerable multitude of the host to Chap. 5.
shout along with the trumpets, and thus the wall was
thrown down, and they rushing in, took the city, not ob-
serving the unseasonable rest of the Sabbath, nor refusing
their victory thereon, by reason of the law restraining
them, nor yet did they then withstand the generalship
of Joshua, but wholly free from reproach did they keep
the command of the man. And herein is the type : but
when the Truth came, that is Christ, Who destroyed and
overcame the corruption set up against man's nature by
the devil, and is seen doing this on the Sabbath, as in
preface and commencement of action, in the case of the
paralytic, they foolishly take it ill, and condemn the obe-
dience of their fathers, not suffering nature to conquer on
the sabbath day the despite done it by sickness, to such
extent as to be zealous in persecuting Jesus Who was
working good on the sabbath day.
My Father worketh hitherto, and I work.
Christ is speaking, as it were, on the sabbath day (for
this the word Hitherto must necessarily signify, that the
force of the idea may receive its own fitting meaning) but
the Jews, who were untutored, and knew not Who the
Only-Begotten is by Nature, but attributed to God the
Father alone the appointing of the Law through Moses,
and asserted that we ought to obey Him Alone ; these He
attempts to clearly convince, that He works all things to-
gether with the Father, and that, having the Nature of Him
Who begat Him in Himself, by reason of His not being
Other than He, as far as pertains to Sameness of Essence,
He will never think ought else than as seemeth good to
Him Who begat Him. But as being of the Same Es-
sence He will also will the same things, yea rather being
Himself the Living Will and Power of the Father, He
worketh all things in all with the Father.
In order then that He might repel the vain murmuring
of the Jews and might shame them who were persecut-
ing Him on those grounds whereon they thought good
B 2
244
God works on sabbath. The Son
Book 2.
c v. 18.
.1:
StKUS
Jer. viii.
cf. Prov.
v. 22.
to be angry, as though the honour due to the sabbath
were despised, He says. My Father ivorketh hitherto and I
work. For He all but wisheth to signify some such thing
as this, If thou believest, man, that God, having crea-
ted and compacted all things by His Command and Will
ordereth the creation on the sabbath day also, so that
the sun riseth, rain-giving fountains are let loose, and
fruits spring from the earth, not refusing their increase
by reason of the sabbath, the fire works its own work,
ministering to the necessities of man unforbidden : confess
and know of a surety that the Father worketh God-befit-
ting operations on the sabbath also. Why then (saith
He) dost thou uninstructedly accuse Him through Whom
He works all thing* ? for God the Father will work in no
other way, save through His Power and Wisdom, the Son.
Therefore says He, And I work. He shames then with ar-
guments ad absurdum the unbridled mind of His persecu-
tors, shewing that they do not so much oppose Himself,
as speak against the Father, to Whom Alone they were
zealous to ascribe the honour of the Law, not yet know-
ing the Son Who is of Him and through Him by Nature.
For this reason does He call God specially 8 His own Fa-
ther, leading them most skilfully to this most excellent
and precious lesson.
18 For this therefore did the Jews seek the more to kill Him, be-
cause He was not only breaking the sabbath, but saying also
that God was His Father, making Himself Equal with God.
The mind of the Jews is wound up unto cruelty, and
whereby they ought to have been healed, they are the more
sick, that they may justly hear, How say ye, We are wise ?
For when they ought to have been softened in disposi-
tion, transformed by suitable reasoning unto piety, they
even devise slaughter against Him Who proves by His
Deeds, that He hath in no whit transgressed the Divine
Law by healing a man on the sabbath. They weave in
with their wrath on account of the sabbath, the truth as a
charge of blasphemy, snaring themselves in the meshes of
fr-
God, because God His Father.
241
their own transgressions unto wrath indissoluble. For they Chap. 5.
seemed to be pious in their distress that He being a Man,
should say that God -was His Father. For they knew not
yet that He A\ r ho was for our sakes made in the form of a
servant, is God the Word, the Life gushing forth from God
the Father, that is, the Only-Begotten, to Whom Alone
God is rightly and truly inscribed and is Father, but to us
by no means so : for we are adopted, mounting up to excel-
lency above nature through the will of Him That honoured
us, and gaining the title of gods and sons because of Christ
That dwelleth in us through the Holy Ghost. Looking
therefore to the Flesh alone, and not acknowledging God
Who dwelleth in the Flesh, they endure not His springing
up to measure beyond the nature of Man, through His
saying that God was His Father (for in saying, My Father, Supra
lie would Avith reason introduce this idea) but they deem
that He Whose Father God properly is, must be by Nature
Equal with Him, in this alone conceiving rightly : for so
it is, and no otherwise. Since then the word introduces
with it this meaning, they perverting the upright word-
of truth are more angry.
CHAPTER VI.
That the Son is not inferior to the Father either in power or
in operation for any work but is Equal in Might and Consubstantial
with Him, as of Him and that by Nature.
19 Jesus therefore answered and said unto them, Verily verily I
say unto you, the Son can do nothing of Himself, but what
He seeth the Father do : for what things soever He doeth,
these doeth also the Son likewise.
j|;-li
■J i
1 aayri-
yzvwv
u
■ !
2 evirdpv-
\ i;
<pov
)»!'
3 5ia(p6pci>s
l'.|i
Hopxov-
fXWOV
What we have spoken of above, this again He interprets
in another way, from all quarters snaring 1 the hearers unto
finding of the truth. For the word which was not re-
ceived at first, by reason of the weakness of them that
could not understand, He re-forms in another way, and
going through the same thoughts introduceth it manifoldly.
For this too is the work of the virtue that befits a teacher,
namely not to make his word rapid and speeding beyond
the knowledge of the pupils, but carefully wrought 3 and
diversely fashioned 3 and that by frequent change of expres-
sion strips off the difficulties in the things under considera-
tion. Mingling then human with Divine, and forming one
discourse of both, He as it were gently sinks the honour
befitting the Only-Begotten, and raises the nature of man ;
as being at once Lord and reckoned among servants, He
says, The Son can do nothing of Himself, but ivhat He
seeth the Father do : for what things soever He doeth, these
doeth also the Son liliewise. For in that He is able to do
without distinction the works of God the Father and to
work alike with Him That begat Him, He testifieth the
identity of His Essence. For things which have the same
nature with one another, will work alike : but those whose
mode of being is diverse, their mode of working too will
The Son cannot do counter to His Nat
arc.
247
be in all respects not the same. Therefore as Very God of
Very God the Father, He says that He can do these things
equally with Him ; but that He may appear not only Equal
in Power to the Father, but likeminded in all things, and
having in all things the Will One with Him, He saith
that He can do nothing of Himself, but what He seeth the
Father do.
Just as though He should say distinctly to those who
aro trying to persecute Him for healing a man on the
Sabbath day, Ye deem the honour of the Sabbath broken,
but I would not have done this, had I not seen My Father
do the like; for He worketh for the good order of the
world on the Sabbath too, even though through Me. It
is then impossible (saith He) that I, the Son of Him by
Nature, should not wholly in all things work and will the
works of the Father, not as though I received from with-
out by being taught the exemplar of action, or were called
by a deliberate motion to will the same with the Father,
but by the laws of Uncreated Nature I mount up to Equal
Counsel and Action with God the Father. For the being
able to do nothing of Himself, is excellently well defined
hdrein. And thus I deem that piously minded we ought
to bring into captivity everg thought to the obedience of
Christ, as it is written.
But perchance the opposer of the truth will disbelieve,
and will make what is said the food so to say of his own
ill counsel saying : " If the Son were Equal to the Father,
„ attributing to Him no Preeminence as of necessity, by
„ reason of the inferiority of His Own Nature, what in-
„ duced Him so unconccaledly 4 to say, that He could do
„ nothing of Himself but ivhat He seeth the Father do? For
„ clearly (saith he) does He herein confess that He can do
„ nothing at all of Himself, as knowing Him that is the
„ Better and superior to Himself. But do thou again refute
„ our argument."
What then is to be said to these things by us ? Bold
unto blasphemy is the enemy of Christ and drunken with
folly he perceives it not. For one must, most excellent sir,
Chap. 6.
c. v. 19.
2 Cor.
x. 5.
4 aKara-
KaKvirrws
s. s
i
248
The Son Equal Who does equal works
Book. 2. test accurately the force of what has been said, and not
c. v. 19. J . . '
dash offhand to reasonings springing from unlearning.
For to what kind of equality with the Father dost thou
deem it right to bring down the Son, by reason of His
saying that He can do nothing of Himself, but ivhat He
seeth the Father do ? Is it as not having Equality in Power
that He says these things, although from the very passage
under consideration one may see that the Son is Equal in
Power with the Father, rather than inferior in God-befitting
Might ? For plainly He does not say, The Son can do
nothing of Himself, except He receive Power of the Father
(for this would be the part of one really weak) but, hut
what He seeth the Father do. But that by the sense of
seeing, we are not usually called to be powerful, but to
look at something, I suppose no one will dispute. The
Son then in saying that He looketh on the works of His
Father doth not shew Himself impotent, but rather a zeal-
ous Imitator, or Beholder : and how, shall be more accu-
rately spoken of in what follows. But that through His
exact and likest working, I mean in all things, He is
shewn to have Equality in Power, Himself will clearly
teach below, adding as of His Father, for what things soever
He doeth, these (saith He) doeth also the Son likewise. How
then is He inferior, Who is Eminent in equal workings
with God the Father ? for will the offspring of fire work
ought different from fire, any change being seen in its
work ? how could it be so ? How then will the Son
work in like manner with the Father, if by reason of
having inferiority He come short of equal Might with
Him?
And these things were taken from the words at present
under comment. But let us consider, going through
other considerations also, whether the Nature of the Son
admits any law of inferiority to that of the Father. Let
the consideration of Power also be before us. Do they
15 o.xt)6iv6v confess that the Son is God of God by Nature and verily 5
and of the actual Essence of the Father; or do they say in-
deed that He is God, but blasphemously add, that He is
Km ! '
I!' !
■if inferior, the Godhead admits -weakness. 249
outside of the Essence of the Father ? If then they say that Chap. 6.
lie is not of the Essence of the Father, He will neither be
God by Nature, nor Very Son. For that which is not of
God by nature, neither ought it at all to be conceived of as
by nature God, nor yet Son if it be not begotten of the
Essence of the Father, but they are bringing in privily 6 to ™£j t<ra "
us some bastard and new god. If they do not say this,
blushing at the absurdity that is in their own doctrines,
but will grant that the Only-Begotten is truly of the Fa-
ther, and is God by Nature and Verily : how will He be
inferior to the Father, or how powerless to ought, and
this not accuse the Essence of Him Who begat Him ? For
if it be possible that He Who is by Nature God should at
all be impotent, what is to hinder the Father from being
in the same case, if the Divine and Ineffable Nature once
has the power of being so, and is already so manifested
in the Son, according to their account ? Hence then nei-
ther will the Divinity be Impassible, nor will It remain in
sameness 7 and Bliss wholly Unchangeable. But who (tell 7 TnuT0 '-
me) will endure them that hold such opinions ? Who
when the Scripture crieth aloud that the Son is the Lord p «- xxiv.
of Hosts, will not shudder to say, that He must needs be
strengthened, and is imperfect in that which of right is His
alone with the Father and Holy Ghost ?
But our opponent will say again, „We say, that the Fa-
,, ther surpasses the Son in this. For the One is the
„ First Beginner of works 8 , as having Perfection both in 8 ™*/
,, Power and in the knowledge of all things: but the Son ^p "a Tap .
,, becomes first a spectator then a worker by receiving KTlK0S
,, into Himself the imitation of the Father's working, in
„ order that through the similarity of works, He too might
„ be thought to be God. For this He teacheth us, saying
„ that He can do nothing of Himself but what lie seeth the
„ Father do."
What art thou saying, thou all-daring ? doth the Son
receive into Himself the types of the Father's Working,
that thereby lie may be thought to be God ? By learning
then will He be God, not by Nature. As in us is (it may
250 God Whom angels ivorship. Demonstration
Book 2.
c. v. 19.
n
S. Matth,
iv. 10 e
Deut.
\i. 13.
Mai. Hi.
6.
Ps. cii.
27.
* tlKCLW-
TO.TOV
Trpdy/xa-
TOS iltl-
TijSeurij*'
be) knowledge and art, so is in Him the Dignity, and He
is rather an Artificer of the works of Deity than Very God :
yet is He (I suppose) altogether other than the art that is
in Him, though it be God-befitting. Him then that has
passed forth of the boundaries of the Godhead, and has his
glory in the art alone, how do angels in Heaven worship
Him, we too worship without blame, albeit the Holy Scrip-
ture admonisheth us that we ought not to serve any apart
from Him Who is truly God ? for it says, Thou shalt ivor-
ship the Lord thy God and Him only shalt thou serve. Yet
the holy multitude of Angels in particular erred not from
what is befitting, but they worship the Son and serve Him
with us, acknowledging Him to be God by Nature, and not
by learning, as those babbling say : for they perceive not
(it seems) into how great absurdities they will thence fall.
For in the first place the Son will admit change and varia-
tion as from the less to the greater, albeit Himself saith
through the Prophet, Behold, behold I am, and change not.
The Psalmist too will surely lie in the spirit, crying out to
the Son, But Thou art the Same. For He awaiteth, as
those say, the Father's working at something, as a Guide
and Teacher, that He may see and imitate. ' Then how will
not such an one appear to mount up from ignorance of
certain things unto knowledge thereof, and to turn from
worse to better, if we reckon that knowledge of any thing
good is better than not knowing it ?
Next, what additional absurdity is herein beheld ? Let
them tell us who introduce God as an Instructer rather
than a Father, Doth the Son await the sight of His Fa-
ther's works in ignorance of them, or having most perfect
knowledge of them ? If then they say that He awaits
though He knows them, they clearly shew that He is doing
something very superfluous, and the Father practising a
most idle thing 9 : for the One, as though ignorant looks
at what He knows perfectly, the Other attempts to teach
One Who knows : and to whom is it not evident, that such
things incur the charge of the extremest absurdity ? But
perchance they will not say this ; but will go over to the
ad absurdum. The Spirit His : lie God or compound. 251
opposite alternative. For they will affirm that He await- Chap. 6.
eth of necessity the Father working in order to learn by
seeing. How then doth He know all things before they Hist,
were ? or how will He be true saying of Himself, Am / 'a jer.'xxiii.
God at hand, saith the Lord, and not a God afar off? Shall ^ xxx y #
ought be hidden from Me ? But how is it not absurd and 27 LXX «
unlearned to believe that the Spirit searcheth and know- iCor.H.
eth the deep things of God, and to suppose that the Giver
of the Spirit is in ignorance of the works of the Father
and of His own Spirit, so as to come short in knowledge ?
For will not the Son at length lose His being Wisdom,
if He be wholly ignorant and receive by learning ? for
He will be a recipient of wisdom, rather than Wisdom It-
self by Nature. For wisdom is that which maketh wise,
not that which is formed to become wise, just as light too
is that which enlightfeneth, not that which is formed to re-
ceive light. Therefore is He again other than the wisdom
which is in Him, and in the first place He is not Simple,
but compounded of two : next besides this, He will also
lose the being God, I mean God by Nature and Essentially.
For the Divine Nature endureth not the being taught
by any at all, nor the duplication of composition, seeing
It hath as Its Proper Good the being both Simple and All-
Perfection. And if the Son be not God by Nature, how
doth He both work and do things befitting God Alone? will
they say that it suffices for Him unto God-befitting Power,
only to see the Father working, and by the mere sight
does He attain to being by Nature God, and to being able
to do such things as He That sheweth Him doth? There
is therefore nothing to hinder, but that many others too
should be manifested to us as gods, if the Father be will-
ing to shew them too the mode of His works, and the
excellence of the Father's Essence will consist in learning
something over and above 1 . For He that was taught (as ^epirrbii
those say) is found to have mounted up to the dignity of
the God-head by Nature, saying, I" and My Father are Infra x.
One, He that hath seen Me hath seen the Father. '
Let them weigh then how great a crowd of blasphemies
252
God by Nature, yet Man too. Different
Book 2.
c. v. 19.
IN
i
2 rb rov
\6yov
Ke(f>dXa.i-
ov, the
chapter
3 Spi/nuTt-
pcas,
keener
is heaped up by them, from their choosing so to think,
and let them think truly of the Son as it is written. For
neither by contemplation of what is performed by the Fa-
ther, nor yet by having Him as antecedent to Himself in
actions, is the Son a Doer or Wonder-worker, and by reason
hereof God: but because a certain law of Nature carries Him
to the Exact Likeness of Him who begat Him, even though
it shine forth and is manifested through the unceasing
likeness of Their Works. But setting before us again,
if you please, the verse 3 , and testing it with more dili-
gent 3 scrutiny, let us consider accurately, what is the
force of the words and let us now see how we must think
with piety. Therefore,
Verily verily I say unto you, The Son can do nothing of
Himself but what He seeth the Father do : for what things soever
He doeth, these doeth also the Son likewise.
'! 'H k
Thou seest how through the exact likeness too in the
works, He sheweth Himself like in all things to the Father,
that thereby He may be shewn to be Heir of His Essence
also. For in that He must of necessity and incontroverti-
bly be conceived of as being God by Nature, Who hath Equal
4 «" e P7 e '- working 4 with God the Father, the Saviour says thus.
But let no one be offended, when He says economical^
that He can do nothing of Himself but what He seeth the
Father do. For in that He was now arrayed in the form of
the servant and made Man by being united to flesh, He
b 8id\e£it> did not make His discourse 5 free, nor altogether let loose
unto God-befitting boldness, but used rather at times by
an economy such discourse as befits alike God and Man.
For He was really both in the same.
And this is one true word, but I think one ought again
to explain what is before us in another way too, and
to apply more keenly to the accurate meaning of the pas-
sage. The Son (it says) can do nothing of Himself but what
He seeth the Father do. The word cannot, or impossi-
bility, is predicated of certain things, or is applied to cer-
tain of things that are. For this being predicated we
Mi
meanings of cannot. All which the Father, the Son too. 253
say is not indicative at all of necessity, nor of weakness; Chap. g.
but often denotes the stability of natures and the im- c - v - ly -
moveable condition of essences, in respect of what each
thing mentioned either is or has been, and of what it
can effect by nature and without change. But let our
argument, if you please go through demonstration also.
When for instance a man says that he cannot carry a
piece of wood, immeasurable c perhaps and heavy, he 6 awr, X v.
predicates his innate weakness : but when another says, conje"
I being by nature a reasonable man, and born of a fa- £^j s
ther by nature reasonable, cannot do anything my own
and of myself, which I do not see belonging to the na-
ture of my parent; the words "I cannot" express the
stability of essence, and its inability to change into any
thing but what it is. For (says he) I cannot of myself
be not a reasonable creature, strengthened by increases ac-
cruing to me by nature : for I do not see the power of
doing this in the nature of my father. In this way then
you may hear Christ saying, The Son can do nothing of
Himself but what He seeth the Father do. For do not
(saith He) blame the works of the Son : for He behold-
ing, as in His Proper Thoughts or Natural Motions 7 , the \ &s i v
Essence of Him That begat Him ; what things He seeth iJZL s
That Nature befittingly work, these He doeth and none *™$ v -
other, not being able to suffer ought contrary to His Na- ""fa*™
ture, by reason of His being of It. Thus, the Nature
of the Father hath the Will to compassionate : the Son
seeing this inherent therein, is Compassionate as being
of Him by Nature, not being ^able to be Other than what
It is. For He hath of the Father, as Essence, so the good
things too of the Essence, simply that is and uncompound
as God, therefore He wisely subjoins to the former words
For what things soever He doeth, these doeth also the Son like-
wise : in these words collecting, so to say, the whole mean-
ing of His being able to do nothing of Himself hut what He
seeth the Father do. But by considering the cause why
the Son says these things, you will apply your mind more
accurately to the things spoken by us.
'254 Of Both the works the same, Father not antecedent.
X
Book2.
c. v. 20.
Supra
ver. 17.
Kaivo-
TOjj.rjffa.1
M irpoKa-
rapKTiKbv
tu>v epyiov
1 Sifa/uiv
airacTiv
evepyrjTt-
2 £ic<j>av-
riichv
3 iSiKijy
When then He on the sabbath day was compassionating'
the paralytic, the Jews began trying to persecute Him : but
Christ shames them, shewing that Cod the Father hath
mercy on the sabbath day. For He did not think He ought
to hinder what things were tending to our salvation. And
indeed He said at the beginning, My Father worketh hither-
to, and I ivorh. But when they of their great ill-counsel
shewed that they were vexed at these things, He subjoins
again The Son can do nothing of Himself but what He seeth
the Father do : for what things soever He doeth, these doeth
also the Son likewise. For since (saith He) the' Father re-
fuseth not to have mercy on the sabbath day, I, seeing
that He is altogether full of compassion, am therefore My-
self too wholly compassionate, not able to cut out anew 8
in Myself the Essence of My Father, through not appear-
ing and being such as He is by Nature. For I wholly
work what is His, as being of Him.
But the saying that the Father is antecedent in the
works 9 , is not free from the deepest unlearning. For how
should He ever of Himself and alone begin, Who has the
Son as the operative Power for all things l , Eternally
with Him, the Exponent 2 of His Will as to ought and
of His motion to operation in respect of ought. But if
they uninstructedly assert that He awaits the Separate 3
Operation of the Father for each several work, in order to
imitate equally, let them shew us that the Father wrought
anything separately 4 and of Himself, or what paralytic He
having first healed, hath given the deed as a pattern to
His Son.
mi
5 a<pv\d-
KTUS
20 For the Father loveth the Son
Those who were heedlessly 5 blaspheming against Him
by reason of the sabbath, Christ convicts of being foolishly
exasperated to empty anger, making most clear proof of
the matter by saying that He is loved by His Father. For
if the Father wholly loveth the Son, it is plain that He loves
Him not as grieving Him, but rather as gladdening Him
in what He does and works. Vainly then do they perse-
The Father's Love in Perfect sameness of the Son. 255
6 iSla
cute Him Who refuseth not to shew mercy on the sabbath, Chap. 6.
. c. v. 20.
and hereby again are they found opposing the decrees of
God the Father. For they think they ought to hate Him
Whom He loves, but it is altogether (I suppose) manifest,
that He would never have loved Him if He had gone con-
trary to the Will of His Father, and been accustomed to do
of Himself 6 and Alone whatsoever Himself willed. But
since He justly loves, He approves, it is plain, and agrees
to the breaking of the sabbath, and shews that it has no-
thing in respect of which God the Lord of the LaAV might
reasonably be angry.
and shcweth II hn all things that Himself doeth ;
Needs does He subjoin this too to the preceding; and
wherefore, I will say. Fathers who are among us, some-
times overcome by natural affection, bear with their sons
grieving them, and seeing them attempt things against .
their judgment, they often suffer it. For vehement is the
yearning love 7 implanted in them in respect of their chil- 7 tt&Qos
dren persuading 1 them to overcome all littleness of soul 8 8 , m<*p<>-
towards them. But not thus (saith He) does God the
Father love the Son, for He cannot do anything which
He too does not work by Nature, bnt as having One Es-
sence with Him, He is called by certain Physical laws,
so to say, to identical Will and Power. The Son then
(saith He) worketh nothing contrary to what is pleasing
or fitting to the Father, nor does He vaunt Himself in
the love of the Father 9 , as though a lover of novelty in 9 Tys rod
His works and unbridled, but whatsoever things He sees aydirqs
Him doing, as in conception, all these He performeth re- ™™forai
strained by Identity of Essence from falling aside in ought
that is befitting God. For He hath no part with change in
ought, or variableness : for He remaineth the Same un- £f • cii -
ceasingly, as the Psalmist says. The Father again shcweth
the Son what He Himself doeth, not as though setting be-
fore Him things depicted on a tablet, or teaching Him as
though ignorant (for He knoweth all things as God) : but
depicting Himself wholly in the Nature of His Offspring,
256 Their knowledge One of Other : Each works on sabbath.
Book 2.
g . v. 20.
S. Luke
x. 22.
Infra xiv,
11.
and shewing in Him His Own Natural Properties in order
that from what Properties Himself is and is manifested.
He may know of what kind and Who He is by nature That
begat Him. Therefore Christ says, that no man knoweih
Who the Son is but the Father, and Who the Father is, bid
the Son. For the accurate knowledge of each is in Both,
not by learning, but by Nature. And God the Father
seeth the Son in Himself, the Son again seeth the Father
in Himself. Therefore He saith, I am in the Father and
the Father in Me. But "to see" and "to be seen" must
here be conceived of after a Divine sort.
Supra
ver. 18.
Supra
ver. 5.
And greater works than these will He shew Him, that ye may
marvel.
Above the blessed Evangelist says, The Jews were seeking
to kill Jesus, because He was not only breaking the sabbath,
but saying also that God was His Father, making Himself
Equal with God. He therefore put down the accusation
respecting the sabbath, by shewing that the Father Him-
self worked on the sabbath day, and expending many
words thereupon : and endeavours to teach them that He
is in Equality with the Father, even when made Man for
our sakes (for this was what the argument yet lacked),
and therefore does He say And greater ivorks than these
will He shew Him that ye may marvel. And what again
does He will to shew us hereby?
The paralytic (it says) has been healed, which had an in-
firmity thirty and eight years. And marvellous indeed the
Power of Him That healed him, God-befitting exceedingly
the Authority. This so great Wonderworker, no one (I
suppose) in his senses would blame for saying that He is
God, and since He is Son, Equal in all things to Him That
begat Him. But since ye (He says) imagining things
most wicked and foolish, are offended because of this
mortal Body, ye must needs learn that My Authority and
Power stop not here : for ye shall be, even though ye
will it not, spectators of greater wonders, to wit of the
resurrection of the dead, and yet more shall ye be as-
The Son God Who does the works of Godhead. 257
tonished, seeing Power and Glory befitting God, in Me Chap. 6
Whom now ye charge with blasphemy and are not ashamed °' v ' 21,
to persecute, for merely saying, I am the Son of God. Infra x.
38
But how God the Father shews His Works to the Son, Supra p.
we have already said at much length. 253—255.
21 For as the Father raiseth the dead and quickeneth them,
so the Son too quickeneth whom He will.
See again in these words clear proof of His Equality.
For He That worketh equally in respect of the reviving of
the dead, how can He have inferiority in ought ? or how
shall He be of another nature and alien to the Father
Who is radiant with the Same Properties ? For the Power
of quickening, which is in the Father alike and the Son,
is a Property of the Divine Essence. But the Father
doth not again separately and of Himself quicken some,
the Son some separately and apart : for the Son having in
Himself by Nature the Father, the Father doth all things
and worketh. all things through the Son. But since the
Father hath the Power of quickening in His Own Nature,
as also Himself too, He attributes the Power of quicken-
ing the dead as though accruing to each separately.
VOL. I.
I
»i:f- »!«
IW;
Ps
CHAPTER VII.
That nought of God-befitting Dignities or Excellences is in the
Son, by participation, or from without.
22 For neither doth the Father judge any man, but hath com-
mitted all judgment unto the Son.
He introduceth another God-befitting and marvellous
thing, in many ways persuading them that He is God
by Nature and Verily. For to what other would it be-
fit to judge the world, save Him Alone Who is God
over all. Whom too the Divine Scriptures call to this, say-
.. ing in one place, Arise, God, judge the earth, in another
Ps. lxxv. again, For Ood is the Judge, He putteth down one and setteth
1' up another. But He says that judgment has been given.
Him by the Father, not as being without authority hereto,
but economically as Man, teaching that all things are
more suitably referred to the Divine Nature, whereto Him-
self too being not external, in that He is Word and ' God,
1 otKodw hath inherently 1 authority over all; but in that He is made
ICor. iv. Man, to whom it is said, What hast thou that thou didst
not receive, He fittingly acknowledges that He received it.
To these things again one of our opponents will say,
„Lo, the Son evidently declares that He hath received
j> judgement of the Father ; but He receives (it is plain) aa
„not having. How then will not He That gives with
„ Authority be greater and of Superior Nature to Him
„Who must needs receive?"
What then do we say to these things ? Our prearranged
argument has been, I think, not unskilfully managed, in-
troducing a consideration specially befitting the time, to
wit of the Incarnation, and most accordant with the eco-
nomy of the Flesh, when He was called a servant, when
7.
\m
mi
Receiver and giver may be equal. Judging an operation not of 'essence. 259
He humbled Himself, made in our likeness. But since
it seemeth good to thee haughtily to despise the simpler
doctrines, and to make more critical examination of them,
come then, opposing thy objections, let us first say, Not
altogether, nor of necessity, sir, doth he that is said to
give anything, impart it to the recipient as though he
had it not, nor yet is the giver always greater than the re-
ceiver. For what wilt thou do, when thou seest the holy
Psalmist saying in the Spirit, Give glory to God ? Shall
we consider that God is in need of glory, or that we who
are commanded to offer Him this, are on this account greater
than the Creator ? But not even thou wilt dare to say
this, who shunnest not the fear of blasphemies. For full of
glory is the Godhead, even though It receive it not from
us. For He who receives as honour, what He hath of Own 3 ,
will never bo thought inferior to those who offer Him glory
as a gift. One may often see that he who has received any-
thing is not inferior to the giver, and that the Father is not
therefore of Superior Nature to His offspring, because He
hath committed to Him all judgment.
Next we must consider this too. To judge or to give
judgment, are rather operations and acts conceived as
properties of essences than themselves truly essences. For
we in giving judgment do something, being in ourselves 3
what we are. But if we grant that judging or giving
judgment is of the nature of an essence, how must we not
needs grant, even against our wills, that some cannot exist
at all, except as judges, and that their being wholly ceases
together with the termination of the judgment ? But so
to think, is most absurd. Judgment then is an operation,
and nothing else. What then hath the Father committed
to the Son ? No accession from His Own Nature, in com-
mitting all judgment to Him, but rather an operation in
respect of them that are judged. How then will He here-
in be greater, or of Superior Nature, by having added
anything which was not in the Son Who saith, All things
that the Father hath are Mine?
How then He must be conceived of as giving, hear now.
s 2
Chap. 7
c. v. 22.
Ps. Ixviii.
34 LXX.
2 o'iKoQep
3 I5ia£6v-
Tins
Infra
xvi. 15.
m
Book 2.
c. v. 22.
260 Creation and judging thro' the Son. Fire's operation.
As God the Father, having the Power to create, createth
all things through the Son, as through His own Power and
Might : so having the Power too to judge, He will work
this too through the Son, as His Own Righteousness. As
though it were said that fire too yielded up burning to the
operation that is of itself by nature, the fact taking this
direction : so piously interpreting, Hath committed, shall we
escape the snare of the devil. But if they persist in shame-
lessly asserting that glory is added to Him of the Father,
through His being manifested Judge of the earth, let them
teach us, how He is any longer to be considered Lord of
glory, Who in the last times was crowned with the honours
hereunto pertaining.
!»#
i I
CHAPTER VIII.
That the Son being God and of God by Nature, and the Exact
Image of Him Who begat Him, hath equal honour and glory with
Him.
23 That all should honour the Son even as they honour the Father:
he that honoureth not the Son honoureth not the Father Which
sent Him.
A cause and reason of the things already enumerated,
is now evident, viz., that the Son ought to be honoured in
Equality and likeness with the Father. For recapitulating
a little, and carried back to a recollection of the preced-"
ing, you will view accurately the force of the passage. He
said then that God was His Father, making Himself Equal Supra
ver. 18.
with God; then again He began shewing that He was of
Equal strength and skill, saying, For what things soever He Supra
doeth, these doeth also the Son likewise. That He' is both ver " 19,
Life and Life-giving by Nature, as is He too Who begat
Him, He shewed plainly, adding, For as the Father raiseth Supra
up the dead and quickeneth them, so the Son too quick-
eneth whom He will. But that He will be also Judge of
all, the Father in all things co -approving and consenting,
He declared, saying, For neither doth the Father judge any s upra
man, but hath committed all judgment unto the Son. What ver " 22,
then is the cause of these things ? what induced the Only-
Begotten to say all this ? That all men (He saith) should
honour the Son even as they honour the Father. For if
He hath all things whatever the Father hath, as far as
appertains to God-befitting Dignity, how is it not fitting
that He to Whom nothing is lacking to Identity of essence
should be crowned with equal honours with Him ? What
then do they say to this too who pervert all equity, as saith Mic.iii.a
the Prophet Isaiah ?
262
As indicates various degrees of
S. Luke
vi. 36.
Infra
xvii. 23
Book 2. „ If (he says) by reason of its being said, That all men
„ should honour the Son even as they honour the Father,
„ ye suppose that one ought to magnify the Son with
„ equal honours with the Father, ye know not that ye are
„ stepping far away from the truth. For the word As does
„ not altogether introduce equality of acts, in respect of
„ those things it is affixed to, but often marks out a kind of
„ likeness, just as (he says) the Saviour counsels, saying,
„ Be ye therefore merciful as your Father also which is in
„ Heaven is merciful. Shall we then be as merciful as the
„ Father, on account of the as? And again Christ says
„ to His Father of His disciples : Thou hast loved them,
„ AS Thou hast loved Me. But we will not grant that the
„ disciples are loved just as the Son, on account of the
„ as. Why then dost thou multiply words, and distort
„what is said into blasphemy, though it introduces no
„ obligation on the hearers to honour the Son in equal
„ measure with the Father V
What then is our answer to these things ? With bitter
■words do the fighters against God bay at us, but without
Phil. iii. are dogs, as Paul saith, without are evil workers, without
2 ' the right faith are the concision. For we are sons of the
truth and children of the light. Therefore we will glorify
the Only-Begotten together with God the Father, not with
any difference, but in equality of honour and glory, as
God of God, and Light of Light, and Life of Life. And
overmuch enquiry into what is to be received as faith, is
not without hazard : nevertheless we must test the force
of the As, lest our opponents be overwise in their own
conceits. When therefore As is applied to 'things unlike
in their nature, it does not wholly introduce absolute
equality, but rather likeness and resemblance, as ye your-
selves acknowledged above; but when it is applied to things
in all respects like to one another, it shews equality in all
things and similitude and whatever else is found to have
the same force with these. Just as if I say, Bright is the
sun in Heaven, bright too is silver which is of the earth,
yet is the nature of the things mentioned diverse. Let
likeness. Christ foresaw and met the cavillings of heretics. 263
any of the rich of the earth, be supposed to say to his Chap. 8.
household servants, Let the silver shine as the sun. In
this case we very justly say that earthly matter attains not
to equal brightness with the sun, but to a certain likeness
and resemblance, although the word As be used of it. But
let Peter and John (suppose) of the holy disciples be
brought forward, who both in respect of nature and of
piety towards God, fail not of an accurate likeness one
to another, let the As be applied, some one saying of
them, as here, Let John be honoured by all, even as
Peter, will the As here be powerless, so that equal honour
ought not to be paid to both ? But I do not suppose that
any one will say such a thing : for he will see that there
is nothing to prevent it.
According to this analogy of idea, when the As is ap-
plied to the Father and the Son, why should we shrink
from crowning Both with equal honours ? For He having
considered before, as God, things to come, and having
carefully viewed the envious opposition of thine unlearning
hath brought in the As, not bare and bereft of the aid befit-
ting it, but having strengthened it beforehand with con-
venient proofs, and shewn afore that He is God by
Nature (for He made God His Father) : having again fore- Supra
shewn that He is both God the Creator and of a truth Life, ver ' '
and having before introduced Himself, altogether glorying
(so to say) in the Attributes 1 of God the Father, — He after- 1 isidfiacn
wards seasonably subjoins That all men should honour the
Son even as they honour the Father too. Then what objec-
tion still appears, what is there to binder, that He, in
Whom are Essentially the Properties 2 and excellencies of 2ys, a
the Father, should attain to an equal degree of honour ?
for we shall be found honouring the very Nature of God
the Father, full well beaming forth in the Son. Wherefore
He proceeds, He that honoureth not the Son honoureth not
the Father which sent Him. For the charge of dishon-
ouring the Son, and the force of blasphemy against Him,
will mount up unto none other more truly than the Fa-
ther Himself, Who put forth the Son as it were from the
264 The Son God lest The Teinity be unequal ;
Book 2.
c. v. 23.
Gen. ix.
6.
3 itrxvpa.-
riaOm
u
* ffvvra-
Fount of His Own Nature, even though He be seen
throughout the whole Holy Scriptures as everlastingly
with Him.
„ Yea (saith the opponent) let the charge from dishonour-
„ ing the Son go to whatsoever you please, or rather let it
„ reach even unto God the Father Himself. For He will be
„ angry, and that with reason, yet not wholly so, as though
„ His Very Nature were insulted in the Son, according to
„ our just now carefully finished argument, but since He
„ is His Image and Impress, formed most excellently after
„His Divine and Ineffable Essence, He is with reason
„ angry, and will wholly transfer the wrong to Himself.
„For it were indeed most absurd, that he who insulted
„the Divine Impresses, should not surely pay the penalty
3 , of his sin against the Archetype. Just as he who has in-
„ suited the images of earthly kings, is punished as having
„ indeed transgressed against the ruler himself. And in
„ like manner shall we find it decreed by God in respect of
„ ourselves also : for Whoso (saith He) sheddeth man's blood,
„for his blood shall he be poured forth: because in the Image of
„ God He made man. Seest thou then hereby very clearly
„ (saith he) that if the Image be wronged, and not alto-
„ gether the Divine Nature, God the Father deems it right
„to be angry? In this way then let that which is said
„ by Christ be conceived of and adapted 8 , He that honoureth
„not the Son, neither doth he honour the Father"
Shall then the Only Begotten be classed with us as exter-
nal to the Essence of the Father ? how then will He yet be
God by Nature, if He altogether slip out of the bounds of
the Godhead, situate in some nature of his own and of
other sort than that wherein the Father is? and we do
wrong, it seems, in bringing into one count of Godhead a ,
the order 4 of the Holy Trinity. We ought, we ought at
length to worship the Father as God, to impart some glory
of Their Own to the Son and the Spirit, severing them as
it were into different natures, and defining severally to Each
the mode of His Existence. Yet do the Divine Scriptures
» els eva 6e6ri)TOS hvafiifi&QovTtt Koyov
God beget worse than the creature. Senses of Image. 265
declare unto us One God, classing- with the Father the Son Chap. 8.
. c v 23
and the Spirit, so that through Their Essential and exact
sameness the Holy Trinity is brought unto one count of God-
head. The Only-Begotten is not then alien from the Na-
ture of Him who begat Him, but neither will He be a whit
conceived of as Son in truth, if He beamed not forth from
the Essence of the Father (for this and no other is the
definition and mode of true son ship in all) but if there
be no Son, God's being Father will be wholly taken away
too. How then will Paul be true in saying of Him,
Of Whom every family in Heaven and earth is named ? Eph. iii.
For if He have not begotten of Himself in God-befitting
manner the Son, how shall the beginning of Fatherhood
be in Him, going through in imitation to those who are in
Heaven and earth ? But God is in truth Father : the Only-
Begotten therefore is by Nature Son, and is of a surety
within the bounds of the Divinity. For God will be be-
gotten of God even as man (for example) of man, and the
Nature of God the Father, Which transcends all things,
will not err 5 by bearing fruit not befitting It. 5 S"^-
But since some blasphemously and foolishly say, that
it is not the Nature of God the Father That is insulted in
the Son, when He does not receive due honour from any,
but that He is angry reasonably and rightly, at His Own
Image being dishonoured in Him; we must ask them in
what sense they would have the Son be and be called the
Image of the Father. Yea rather let us forestalling their
account, determine beforehand the Nature of the Image,
according to legitimate reasoning : for so will the result
of our enquiries be clear and more distinct. Therefore Different
one and the first mode of image is that of sameness of ^. e ^|™| s
nature in properties exactly alike 6 , as Abel of Adam, or Isaac 6 airapa\-
„ ., , , -I--1 •• . vi X6.KTOIS
of Abraham : the second again is that consisting m likeness
of impress, and accurate impression of form, as the King's
delineation in wood, or made in any other way, most excel-
lently and skilfully, as respects him. Another image again
is taken in respect of habits and manners, and conversa-
tion 7 and inclination to either good or bad, as for instance 7 ™\i-
1 '
266
The Son Very God, or His likeness to
Book 2.
c. v. 23.
8 irpof-
\8dvra
""X 7 ?/ 40 ""'
1 i'Ma
* v<pt-
ffravai
it may be said that the well-doer is like Paul, him that
is not so like Cain (for the being equally good or bad,
works likeness with either, and with reason confers it)
Another form of image is, that of dignity and honour and
glory and excellence, as when one for instance succeeds
another in a command, and does all things with the
authority which belongs to and becomes him. An image in
another sense, is in respect of any either quality or
quantity of a thing, and its outline and proportion : for
we must speak briefly.
Let then the most critical investigators of the Divine
Image b teach us, whether they think one ought to attri-
bute to the Only-Begotten the Essential and Natural Like-
ness, and thus say that the Only-Begotten Word proceed-
ing 8 from the Father is an Image of Him in the same
sense as Abel is of Adam, who retained in himself the
whole nature of his parent, and bore the count of human
nature all-complete ? or will they be vexed at this, com-
pelled to confess the Son truly God of God by Nature,
and turning aside according to their custom to fight
against the truth, advance to the second kind of image,
which is conceived to exist in mere form, impress and
outline 9 ? But I suppose they will shrink from saying
this. For no one, even if he be a very prater, will sup-
pose that the Godhead can be estimated in respect of
size, or circumscribed by outline, or meted by impress c ,
or that the Unembodied will wholly undergo what be-
longs to bodies. Do they say then that He is conform-
ed to Him in respect of manners and habits and will,
and are they not ashamed to dress Him in this image ?
for how is He yet ^ to be conceived of as God by Na-
ture, Who has Likeness to Him in will only, but has
another Being separately 1 of Himself ? For they will sure-
ly acknowledge that He subsists 2 . Then what is there
in Him more than in the creature ? For shall we not
believe that the angels themselves hasten to perform the
b ol rrjs Oeias cIkSvos a/cpi/SeVraTOJ c 1) koI ffx^lf xaTt irepiypaTrrbi' Kal ^a-
£VjT7jTal paKrrjpi jxeTpov)J.fvov
^e Father that of the creatures, and inmere embellishment. 267
Divine Will, who are "by nature other than God? But
what, when this is conceived of as belonging to us too ?
for does not the Only-Begotten teach us foolishly to jump
at things above our nature, and to aim at impossibilities,
saying, Be ye merciful, as your Father also .which is in
Heaven is merciful? For this were undoubtedly to say
that we ought to gain the likeness of the Father by
identity of will. And Paul too was an imitator of Christ,
of the (as they babbling say) Image of the Father in
will only. But they will shift their ground (I suppose)
from these miserable conceptions, and as though thinking
something greater and better, will surely say this, „ The
„ Only-Begotten is the Image of God the Father, in respect
„ of identity of will, in respect of God-befitting Dignity
„ and Glory and Power, in respect of Operation in creation
„ and working miracles, in respect of reigning and ruling
„ over all, in respect of judging and being worshipped by
„ angels and men and in short by all creation. By all
„ these He shewing us the Father in Himself, says that He
„is not of His Person, but is the Impress of His Person. 3 '
Therefore as we said just now, the Son is none of these
by nature, but is altogether separate from all of them
according at least to your most foolish reasoning, and is
neither Very God, nor Son, nor King, nor Lord, nor
Creator, nor Mighty, nor in respect of His own Will is He
by Nature Good : but in boasts solely and only of what is
God-befitting is He seen. And as is the application of tints
to paintings on tablets, beautifying them by the variety to
the eye, but having nothing true : so as to the Son too,
the beauty of the Excellencies of God the Father decks
Him around with bare names only, but is as it were ap-
plied from without like certain tints : yea rather the Divine
Nature is outlined 3 in Him, and appears in bare type.
Next, how will ye not be shewn to be fighting outright
with all the holy Scriptures, that ye may with justice hear,
Ye stiffneclced and uncircumcised in heart and ears, ye are
always resisting the Holy Ghost: as your fathers did, so do
ye too, for when do they not call the Son Very God, or
Chap. 8.
c. v. 23.
S. Luke
vi. 3G.
Ilcb. i. 3.
3 (TKia-
ypa<peirai
Acts vii.
51.
268
The Son Very God; or things made
IS;!-
I Hi
Book 2.
c. v. 23.
Ps. xlv.
6.
Infra xx.
28.
Rom. i.
25.
<pouvres
5 a^iSiri-
arov
6 aSpavz-
ffrarov
when do they bear Him forth from the Essence of His
Father ? which of them has dared to say that He is by
Nature neither Creator nor King nor Almighty nor to be
worshipped ? For the Divine Psalmist says as to the Only-
Begotten Himself, Thy Throne, God, is for ever and ever :
Thomas again the most wise disciple in like wise calls Him
God alike and Lord. He is called Almighty and Creator
by every voice of saint, and as having not according to you
the Dignity from without, but as being by Nature what
He is said to be, and therefore is He worshipped both by
the holy Angels and by us, albeit the Divine Scripture says
that we ought to worship none other, save the Lord God
Alone.
If then they hold that the God-befitting Dignity in Him
is acquired and given, and think that they ought to wor-
ship such an one, let them know that they are worshipping
the creature rather than the Creator, and making out 4 to
themselves a new and fresh God, rather than acknowledg-
ing Him Who is really so by Nature. But if while they say
that the Son is external to the Essence of God the Father,
they yet acknowledge Him to be Son and Yery God and
King and Lord and Creator, and to have Essentially in
Himself the Properties and Excellencies of the Father, let
them see whither there is risk that the end of those who
thus think will be. For nothing at all will be found of
sure faith 5 in the Divine Nature, since the nature of things
originate also is now capable of being whatever It is con-
ceived to be. For it has been proved according to the
most feeble 6 reasoning of our opponents, that the Only-
Begotten not being of the Divine Nature, hath yet truly in
Himself Its Excellencies. Who will not shudder at the
mere hearing the blasphemy of the doctrines? For all
things are now overturned, when the Nature That is above
all things descendeth so as to be classed with things origi-
nate, and the creation itself contrary to reason springs up
to the measure above it, and not designed for it.
Therefore let us swimming away from the absurdity of
such doctrines, as from a ship sinking in the sea, hasten to
jput in God's place. His treatment of the Jews. 269
the Truth, as to a secure and unruffled haven, -and let us Chap. 8.
ackowledge the Son to be the Image of God the Father, c ' v * 24 '
not plaistered over 7 so to say with perishable honours, nor ? T6 P »«-
adorned merely with God-befitting titles, but Essentially IT^'
Exact 8 according to the likeness of His Father, and un- 8 a^p.-
alterably being by Nature That which He That begat Him ^^ yov
is conceived to be, to wit Very God of God in truth, Al-
mighty, Creator, Glorified, Good, to be worshipped/ and
whatever may be added to the things enumerated ae befit-
ting God. For then shewing Him to be Like in all things
to God the Father, we shall also shew Him true, in saying
that if any will not honour the Son, neither doth he honour the
Father Which hath sent Him : for as to this our enquiry and
the test of the things just now investigated had its origin.
24 Verily verily I say unto you, he that heareth My Word
and believeth on Him That sent Me, hath everlasting Life,
and cometh not into condemnation, but is passed from death
unto life.
Having now proved sufficiently by the foregoing, that the
miserable Jews sin not against the Son only, by daring to
find fault with the things which He says or does among
them in His teaching, but do also ignorantly transgress
against the Father Himself, and having as far as pertains
to the force of what has been said, wrapped about their
over-confidence 9 with fear, and persuaded them to live 9 9 P d<ros
more religiously l in hope of things to come, He at length '
snares them to obedience. And not unskilfully again did °
He frame His speech to this end. For since He knew that
the Jews were still diseased, and yet offended concerning
Him, He again brings back their faith to the Person of
God the Father, not as excluding Himself, but as honoured
in the Father too by reason of Identity of Essence. For
He affirms that they who believe shall not only be par-
takers of eternal life, but also shall escape the peril of the
condemnation 2 , being justified, that is: holding forth fear ^Veo-s
mixed with hope. For thus could He make His discourse
more efficacious and more demonstrative 3 to the hearers. 3 8<um-
KdCTfpOV
67T16J/C6-
(rrepov
270 The Son the Judge. The hour that cometh
Supra
ver. 20
1
{.'
Book 2. 25 Verily verily I say unto you, the hour is coming and now
c ' v ' ' is when the dead shall hear the voice of the So?i of God, and
they that hear shall live.
Having said that believers shall pass from death to life,
He introduces Himself as Performer of the promise, and
Accomplisher of the whole thing, partly hinting to the
Jews, that marvellous in truth is the Power shewn in the
case of the paralytic, but that the Son will be revealed as a
Worker of things yet more glorious, driving away from
the bodies of men not only sickness and the infirmities of
diseases, but also overthrowing death and the heavily-
pressing corruption (for this was what was said a little
before, The Father loveth the Son and sheweth Him all
things that Himself doeth and greater worhs than these will
He shew Him, that ye may marvel; for the greater wonder
is shewn in the raising of the dead), partly also preparing
the way for that which would probably in no slight degree
affright the hearers. For He plainly declares that He will
raise the dead, and will bring the creature 4 to judgment,
that through the expectation of one day being brought be-
fore Him and giving account of everything, they might
be found more backward in their daring to persecute Him,
and might receive more zealously the word of teaching
and guidance.
To these things then the aim of the chapter looks and
tends : but we must now explain the words. The com-
mon account then is (as it seems) that the time will come,
when the dead shall hear the Voice of Him That raiseth
5 koI vvv them : and they suppose that it is now too 5 no less pre-
sent, either as when Lazarus for instance is to hear the
Voice of the Saviour, or as saying that the dead are those
not yet called through faith unto eternal life, who will
surely attain unto it, by having received the doctrine of
the Saviour. And this method of considering it does in-
deed preserve a plausible appearance, but accuracy not at
all. Wherefore ruminating 6 again the force of the words,
we will affix a more suitable sense, and thus open the
reading :
4 rb iroi
rjfxa,
6 avafxa-
\ ,,«•
Chap. 8.
v. 2G, 27.
Supra p.
2GK.
the Resurrection-day . Our Lord's mixed speech. 271
Verily verily I say unto you, the hour is coming and
now is, when the dead shall hear the Voice of the Son of
God; the hour again that is, when they that hear shall
live. By the words then in the beginning, He means the
time of the resurrection, wherein He teaches through the
word of the Judge that they that sleep shall rise again
to answer for their life in the world, that as I said before,
devising the fear thence arising as a bridle, He might
persuade them to live full excellently and wisely : by the
closing words He shews that the due time of believing
is now come, but also says that everlasting life will be
the reward of obedience : all but declaring, Ye shall all
come to judgement, sirs, that is at the time of the Ee-
surrection, but if it seem bitter to you to be punished,
and to undergo endless penalties at the hand of the of-
fended Judge, suffer not the time of obedience to pass
by, but laying hold of it while yet present, haste ye to
attain to everlasting life.
26 For as the Father hath life in Himself, so gave He to the
27 Son too to have life in Himself, and p-avp Him anthn r U„
to execute judgment also because He is the Son of Man.
Observe again the economy in these words, that thou
mayest marvel at the form of expression and not, by fall-
ing into offence thereat from ignorance, bring upon thy-
self perdition. For the Only-Begotten, being Man in re-
spect of the nature of His Body, and seen as one of us
while yet upon the earth with flesh, manifoldly instructing
the Jews in matters pertaining to salvation, clothed Him-
self with the glory of two God-befitting things. For He
clearly affirmed, that He would both raise the dead, and
set them at His Judgement-seat to be judged. But it was
extremely likely that the hearers would be vexed at this,
accusing Him with reason, because He said that Ood v;as Supra
His Father, making Himself equal with God. Having min-
gled therefore with God-befitting Authority and Splendour
language befitting the human nature, He beguiles the
weight of their wrath, saying more modestly and lowlily
ver. 18.
Book 2.
v. 28, 29.
7 eti6\i-
adov
8 yopyfyv
Supra p.
57 sqq.
272 As man He receives to judge, as God quickeneth.
than was necessary, For as the Father hath life in Himself,
so hath He given to the Son too to have life in Himself.
Marvel not (saith He) if I, Who am now as you, and am
seen as a Man, promise to raise the dead, and threaten
to bring them to judgement : the Father hath given Me
Power to quicken, He hath given Me to judge with au-
thority. But when He had hereby healed the readily-
slipping 7 ear of the Jews, He bestows zealous 8 care for
the profit too of what follows, and immediately explain-
ing why He says that He hath received it, He alleges
that human nature hath nothing of itself, saying, Because
He is the Son of Man.
For that the Only Begotten is also Life by Nature, and
not a partaker of life from another, and so quickeneth as
doth the Father, I think it superfluous to say now, since
no small discourse was expended hereupon in the beginn-
ing of the book, upon the words, In Him was Life.
28 Marvel not at this : for the hour is coming, in the which all
29 that are in the graves shall hear His Voice and shall come
forth; .they thai have done good unto the resurrection of
life, and they that have done evil unto the resurrection of
doom.
IN:
I l:-H
'11
ill
He signifies by these words the time of the resurrection
l Thess. of all, when, as the Divine Paul wrote to us, The Lord
Himself shall descend from heaven with a summons, with
Acts xvii. the voice of the Archangel, with the trump of God, to judge
the world in righteousness, and render to every man accord-
ing to his works. He leads therefore by repetition of the
same things the most unlearned understanding of the Jews^
to be able clearly to understand, that He will be a Worker
of greater deeds than those in which the paralytic was
concerned, and that He will be revealed as a Judge of
the world : and by profitably contrasting the healing of one
sick person with the resurrection of the dead, He shews
that greater and more noteworthy is the operation that
9 KvrtK ij V undoes 9 death and destroys the corruption of all, and rea-
sonably and of necessity says, in respect of the lesser mir-
His works, less and great : He will Reward and Boom. 273
acle, Marvel not at this. And let us not at all suppose Chap. 8.
that by these words He means to find fault with the glory v ' 28 ' 29,
of His own works, or to enjoin the hearers that they
ought not to hold worthy of wonder, those things whereat
one may reasonably wonder, but He wishes those who
were astonished at that to know and believe that the sub-
ject of wonder as yet was small. For He raiseth by a
word and God-befitting Operation not only the sick from
little diseases, but those also who have been already sub-
merged by death and overcome by invincible corruption.
And hence introducing the greater, He says, The hour is
coming in which all that are in their graves shall hear His
Voice. For He who by a Word brought into being things
that were not, how should He not be able to win back
into being that which was already created ? For thus each
will be the effect of the same Operation, and the glorious
production of one Authority. And profitably does He
subjoin that they shall come forth of their graves, they that
were holden of base deeds and that lived in wickedness
to undergo endless punishment, the illustrious in virtue to
receive the reward of their religiousness \ eternal life : at ' *««-
once (as we said above) introducing Himself as the Dis- * e/w
penser of what belongs to each, in these words of His; and
persuading them, either from fear of suffering dreadful
punishments, to forego evil and to hasten to elect to live
more soberly, or pricked with desire after some sort for
eternal life, make more zealous and eager haste after good.
VOL. I.
CHAPTER IX.
\ ,
t ■■
1 ToDOtO).
Rom. x.
2.
Infra x.
33.
Supra
yer. 18.
2 trvvyrjiri-
8 rix v7 i v
Supra
ver. 21.
That the Son is jn nothing inferior to God the Father, but is of
Equal Might in Operation unto all things as God of God.
30 I can of Mine Own Self do nothing : as I hear, I judge,
and My Judgment is just, because J seek not Mine Own
Will, but the Will of the Father Which sent Me.
Give more exact heed again to the things said, and re-
. ceive the force of its thought 1 with intelligence. For the
Jews not knowing the deep Mystery of the economy of
flesh, nor yet acknowledging the Word of God indwell-
ing in the Temple of the Virgin, were often excited by
zeal, mistaken and not according to knowledge, as Paul saith,
to savageness of manners and fierce anger: and indeed
were attempting to stone Him, for that He, being a Man,
was making Himself God, and again because He said that
God was His Father, making Himself Equal with God. But
since they were thus hard of understanding and utterly
unable to endure God-befitting words, but both thought
and spake meanly of Him, the Saviour by an economy acts
the child with 2 them, and made His explanation a mixed
one, neither wholly foregoing words befitting God, nor
altogether rejecting human language : but having said
something worthy of His Divine Authority, He forthwith
represses the untutored mind of the hearers, by bringing
in something human also; and again having said some-
thing human by reason of the economy, He suffers not
what belongs to Him to be seen in mean estate only,
shewing often by His Superhuman Might and Words that
He is by Nature God. Some such contrivance 3 will you
find now too in the passage at present before us. For what
did He say before ? For as the Father raiseth wp the dead
The Son God Who is Judge, Who doth nought of Himself . 275
and quickeneth them, so the Son too quickeneth whom He will,
next again, For the hour is coming in the which all that are in
their graves shall hear His Voice; and besides, that they
shall also come forth to be judged and to receive their re-
ward according to their works. But He That saith He
can quicken whom He will, and in like manner as the Father :
how shall He not be conceived of as clothed with Might be-
fitting God ? He Who openly says that He will be Judge
of all, how shall He not with justice terrify those who deem
that He is yet bare Man ? For it was like that they being
Hebrews and instructed in the Sacred Writings, should
not be entirely ignorant that God should be Judge of the
world, since they too sang often, Arise, God, judge the
earth, and again, For God is the Judge.
Since then He knew that the ignorant people of the
Jews were vexed at these things, He rids them of their
accustomed anger by saying in more human language, I
can of Mine Own self do nothing : as I hear, I judge. As
far then as one can say, taking the words superficially, He
derides 4 the understanding of the Jews. For the form
of expression gives the idea of a sort of weakness, and of
authority not altogether free; but it is not so in truth,
since the Son being Equal in all things to the Father,
hath by Nature the same Operation and Authority in re-
spect to all things. But He saith that He can do nothing
of Himself, but as He heareth, so He judgeth : in another
way again shewing Himself Equal in Mind and Power to
God the Father.
For neither will the Father be conceived of as doing any-
thing without the Son, Alone and by Himself, seeing
He hath Him as His Might and Power (therefore all
things were made by Him, and without Him was not made
any one thing) nor will the Son again do ought of Him-
self, the Father not co-with Him. Therefore He saith also,
Of Myself I do nothing ; but the Father That dwelleth in Me,
He doeth the works. And we shall not suppose that the
Son is strengthened by the Father, as though weak, and
again that authority over all things is given Him: for then
' t2
Chap. 9.
c. v. 30.
Supra
ver. 28.
Ps.
lxxxii. 8.
Ps. lxxv.
7.
* oiayeAf
Supra i.
3.
Infra
viii. 28 ;
xiv. 10.
276 The Son hath all the Power of the Father.
8 bvarpe
w *'
Book 2. would He be no longer God by Nature, as having the glory
* iira.KTbi' of the Godhead bestowed 5 ; but neither would the Father
Himself still exist in unimpaired excellency of good things,
if He had the Word, the Impress of His Nature, such as
to require Power and Authority from another. For a
giver of the things spoken of will be sought for analogously
for the Image and Archetype, and thus in short our argu-
ment will go forth into boundless controversy, and will
run out into the deep sea of blasphemy. But since the
Son being of the Essence of the Father takes to Himself
by Nature all the Properties of Him who begat Him, and
Essentially attains 6 to one Godhead with Him, by reason
of Identity of Nature, He is in the Father, and hath again
the Father in Himself: wherefore He frequently, Unblamed
and Truly, attributes to the Father the Power of His Own
Works, not excluding Himself from the power of doing
them but attributing all things to the Operation of the
One Godhead : for One is the Godhead in the Father, the
Son, and the Holy Ghost.
And that the Son is not inferior to the Father either
in Power or Operation unto ought, but is Like in all
things and of Equal Might, has been demonstrated by
us elsewhere, on the words, The Son can do nothing of
Himself but what He seeth the Father do : for what things
soever He doeth, these doeth the Son too likewise. But since
I think it just and becoming, to display the most devoted
zeal in Divine doctrines ; come let us after the custom of
sailors on the sea wind back anew (as a cable) the whole
argument of the chapter. For in this way one may see,
that the Son does not accuse His Own Nature by saying
that He can do nothing of Himself, but rather exposes the
folly of the Jews, and plainly shews that they trample on
the law of Moses. For in that to the words, I can do no-
thing of Myself, is immediately subjoined, As I hear, I
judge, it frees the Son from all reproach of not being able
to act of His Own Power : rather it shews clearly that He
7 (pihoird- j s j n a ll things Filial 7 and Consentient 8 with Him Who begat
*°£weet- Him. For if as though impotent He were borrowing Hia
Atji-Jji/
Supra
ver. 19.
i !
One Will in all the Holy Trinity. Of Myself what. 277
Power of the Father, as not having sufficient of Himself: Chap. 9.
how ought He not rather to say, I can of Mine Own Self do c ' v " '
nothing, I receive the power of my Father ? But now as
He does not say this, but rather adds to the being able to
do nothing of Himself, that He so judges as He hears,
it is evident that not in respect of weakness of opera-
tion as to ought, does He put that He cannot, but by
reason of impossibility of transgressing in anything the
Will of the Father. For since One Godhead is conceived
of in the Father and the Son, the Will too (I suppose) will
be surely the Same ; and neither in the Father, nor yet in
the Son or the Holy Ghost will the Divine Nature be con-
ceived of as at variance with Itself; but whatsoever seemeth
good to the Father (for example), this is the Will of the
Whole Godhead.
Needs therefore does the Son introduce Himself as
co-approving and consenting to the Father in whatever
seemeth good to Him, explaining that He cannot do any-
thing which is not altogether according to the Mind of
the Father, for this is the meaning of Of Myself . Just as
if He should say that He cannot commit sin, He would
not rightly seem to any to incur the charge of weakness,
but rather to set forth a wondrous and God-befitting Pro-
perty 9 of His Own Nature (for He gives to understand 9 *$"»>/"*
that He is Immoveable and Unchangeable) : so when He
acknowledges that He can do nothing of Himself, we
shall rather be awestruck as seeing Unchangeableness the
fruit of the Unchangeable Nature, than unseasonably ac-
count the not being able to be a mark of weakness.
Let these things be said by us conformably to our own
ability, and let the lover of learning search out for better :
but we will not shrink from interpreting the saying in
another way too, lowering our manner of speech a little
from the bounds of the Godhead and the Excellence of the
Only-Begotten: and since the Son truly was and was called
Man, translating l the force of the passage to the economy ^ eT appv-
with Flesh, and shewing that what follows is akin and con- e M ovr * 5
nected with what preceded. Therefore He clearly testified
278 The Incarnate Son Law-giver and Law-keeper. I cannot
Book 2.
c. v. 30.
Supra
\er. 28.
Heb. ii.
16,17
E. M.
3 &>s «'|
aKivBivov
S.Matth
xv. 9.
W 4M
if *
that all that are in the graves shall hear His Voice, and that
they shall come forth to be judged. When He has once be-
gun on the subject of His judging the world, He not only
promises to be a righteous Judge at that time, in which H.e
says the Resurrection of the dead will take place, but also
declares that even now He judges rightly and justly of
matters in this life. What was the question and of what
the discourse, hear. For our sakes was He born of a
woman : for as Paul saith, He taketh not hold of angels, hut
of the seed of Abraham, wherefore it behoved Him in all things
to be made like unto His brethren. But since He was made
Man and in servant's form, He the Law-giver as God
and Lord is made under the Law also. He speaks then
sometimes as under the Law, sometimes again as above
the Law, and hath undisputed authority for both. But
He is discoursing now with the Jews as Law-keeper
and Man, as not able to transgress the commands ordered
from above, nor venturing to do ought of His Own
Mind, which does not agree with the Divine Law. Where-
fore He says, I com, of Mine own self do nothing ; as I hear,
I judge. By testifying to Himself that He can do nothing
of Himself, which is not wholly in accordance with the Law,
and that He judges and gives sentence in matters, accord-
ing as He hears, to wit by declaration of the Law, He ex-
poses the unbelief of the Jews, and lays bare their head-
strong habit. For this too the words I can of Mine own
self do nothing, well hint at, as contrasting with, Ye reck-
lessly transgress the commandments given you, ye were
bold to do all things of yourselves, fearlessly 2 , and in every
matter are ye zealous to give judgments not consonant to
the Divine decrees. For ye teach for doctrines the com-
mandments of men, and make your own will a law.
What then is the aim of this way of speaking, or how
He introduces Himself as judging justly, and they not,
shall be told next. He had healed the paralytic on the
Sabbath day, He compassionated a man who had spent
long time in sickness, shewing forth right and good judg-
ment upon him. For it was right to pity the sick man
implies Ye do. God tends Eis creatures on Sabbath. 279
even on the sabbath day, and by no means to shut up
His compassion from reverence for the sabbath day, prac-
tising a most vain piety 3 . As the Father too works
even on the sabbath day in regard of His economy
towards His creatures, and that surely through the Son,
so doth Himself also. For neither did He think that a
man who needed compassion on the sabbath day ought
to be deprived of it, by reason of the Sabbath, since He
knew that the Son of Man was Lord of the sabbath. For
not man was made for the sabbath, but the sabbath for man.
Therefore righteous herein and good is the judgment of
the Saviour, not restraining by reason of the sabbath
His Loving-Kindness to the prostrate, but that which
as God He knows how to perform (for the Divine Na-
ture is the Fountain of Goodness), this He did even on the
sabbath day : but the judgment of the Jews upon Him in
that they were vexed on account of the sabbath, and there-
fore desired to kill Him Who had done them no wrong,
how is not this exceedingly dissonant to the Divine Laws
(for it is written, The innocent and righteous slay thou not)
and the invention rather of their cruelty, and not of the holy
Scriptures ?
Understand then that Jesus says with a kind of em-
phasis to those who were angry at His deeds of good
and found fault with His holy judgments, following only
their own imaginations, and so to speak defining as law
that which seemed to them to be right even though it be
contrary to the Law : — I can of Mine Own Self do nothing,
i. e., I do all things according to the Law set forth by
Moses, I endure not to do anything of Myself, as I hear,
I judge. For what willeth the Law? Ye shall not respect
persons in judgment, for the judgment is God's, why then
(saith He) are ye angry at Me because I have made a man
every whit whole on the sabbath day, and condemn not
Moses who decreed that children should be circumcised
even on the sabbath. Judge not according to the appear-
ance, but judge righteous judgment. If a man on the sab-
bath day receive circumcision, that the Law of Moses should
Chap. 9.
c. v. 30.
3 euKdfitt-
av
S. Mark
ii. 28.
lb. 27.
Exod.
xxiii. 7.
Deut. i.
17.
Infra vii.
23.
lb. 2 L 23.
280 He Just, they unjust. Self-praise worthless.
Book 2. not be broken, thus without due cause are ye vexed at
v 31 32
' ' seeing a man every whit healed on the sabbath day ?
I therefore judged justly, but ye by no means so, for ye do
all things of yourselves. But I can of Mine Own Self do
nothing ; as I hear, I judge, and My Judgment is just, be-
cause I seeh not Mine Own Will, as ye do, but the Will of
the Father Which sent Me.
What manner of sending this is, and the mode of the
being sent, we having before spoken of at length, will re-
frain from speaking any more thereof. But we must ob-
serve for profit's sake that He says that the Law is the
Will of God the Father.
Supra
p. 193.
31 32 If I bear witness of Myself , My witness is not true : there
is another that beareth witness of Me, and I know that the
witness which He witnesseth of Me is true.
Prov.
xviii. 17
LXX.
lb. xxvii
I I'l.
Mi:
The most wise Solomon, gathering together the things in
which a man may very reasonably glory, and shew his man-
ner of life to be enviable, and placing them before those
who are apt to learn, says, The righteous man is his own
accuser in the opening of the trial, and again, Let thy neigh-
bour praise thee and not thine own mouth, a stranger and
not thine own lips. For a thing truly burdensome and
most intolerable to the hearers, is it that some like not
to be praised by the voice of others, but attest unrestrain-
edly their own most noble and excellent deeds. But with
reason is such language distrusted ; for we are wont to be
invited by certain (so to speak) natural and necessary draw-
ings of self-love, readily to ascribe to ourselves nought
that is ill, but ever to put about us and not altogether
truthfully, the things whereby any may be thought well-
* k6viuos behaved 4 and good.
When then our Lord Jesus Christ adjudged to Himself
that He judgeth righteous judgments, saying openly that
He could do nothing of Himself, but that He makes the
Will of the Father His Rule in all His Actions, and in
saying this, introduced Himself as witness to Himself,
Supra
ver. 19
The Son God by the witness of the Father. 281
although it was true, yet of necessity considering the so-
phistry 5 of the Pharisees, and what they would say in
their folly (for they knew not that He is God by Na-
ture) : He anticipates them in putting it forward, and
says, Ye following the practice of the common people,
and not advancing beyond surmise befitting Jews, will
surely say, Thou bearest record of Thyself, Thy record is
not true; but ye shall hear this in reply (saith He), I
endure yet with your blasphemies, I am by no means
exceeding angry with you belching forth your words from
the ignorance most dear to you, I grant you for argu-
ment's sake, that even this hath been well said by you :
Be it so, ye reject My Voice, there is Another That beareth
witness of Me. He here indicates God the Father Which
is in heaven Who hath now in divers manners attested
the Verity of the Essence of His Own Son; and He says
that He knows that His witness is True shewing that
His Own Judgement too is in fact most trustworthy 6 and
true. For lest by admitting as it were that He said things
untrue of Himself, He should give room for malice 7 , and
a loophole against Himself to them who are accustomed
to think otherwise, He having ceded of necessity to what
is becoming and customary, that one ought not altogether
to credit as true him who praises and approves himself,
returns again as God to His due position 8 and says that
He knows that the witness of the Father is true, all bat
teaching this; I being Very God know Myself (says Ho),
and the Father will say nothing of favour 9 concerning
Me. For I am Such by Nature, as He, being True, will
declare Me. In the former a part then there was an as-
sent b so to say of condescension, and the words hypothe-
tic rather than true; in His saying that He knows that
Chap. 9.
v. 31, 32.
5 evptai-
Koylas
Infra
viii. 13.
6 a^lOTTL-
(TTOTdTtfV
7 KOLKO-
vo'ias
a^iav
9 <«x a P'-
(TfXtVOV,
J ranted to
avow,
and so, of
flattery
a ver. 31 If I bear witness of Myself,
My witness is not true.
° ffwaiveo-is. S. Cyril means that our
Lord agreed to the general principle
that a man's witness to himself is not
trustworthy, and says it of Himself,
in a sense, not refusing to those who
thought He was mere Man, what he-
longs to a man, and yet in the next
verse, re- asserts with" the Testimony of
the Father His own Testimony also
(/ know &c), hence that (because God)
He was a sufficient witness to Him-
self.
c i. e., on the hypothesis of His being
mere Man.
280 He Just, they unjust. Self-praise worthless.
Book 2.
v. 31, 32,
Supra
p. 193.
not be broken, thus without due cause are ye vexed at
seeing a man every whit healed on the sabbath day ?
I therefore judged justly, but ye by no means so, for ye do
all things of yourselves. But I can of Mine Own Self do
nothing ; as I hear, I judge, and My Judgment is just, be-
cause I seeh not Mine Own Will, as ye do, but the Will of
the Father Which sent Me.
What manner of sending this is, and the mode of the
being sent, we having before spoken of at length, will re-
frain from speaking any more thereof. But we must ob-
serve for profit's sake that He says that the Law is the
Will of God the Father.
31 32 If I bear witness of Myself , My witness is not true: there
is another that beareth witness of Me, and I know that the
witness which He witnesseth of Me is true.
Prov.
xviii. 17
LXX.
W
|il
The most wise Solomon, gathering together the things in
which a man may very reasonably glory, and shew his man-
ner of life to be enviable, and placing them before those
who are apt to learn, says, The righteous man is his own
accuser in the opening of the trial, and again, Let thy neigh-
lb. xxvh. oour praise thee and not thine own mouth, a stranger and
not thine own lips. For a thing truly burdensome and
most intolerable to the hearers, is it that some like not
to.be praised by the voice of others, but attest unrestrain-
edly their own most noble and excellent deeds. But with
reason is such language distrusted ; for we are wont to be
invited by certain (so to speak) natural and necessary draw-
ings of self-love, readily to ascribe to ourselves nought
that is ill, but ever to put about us and not altogether
truthfully, the things whereby any may be thoughb well-
* Kfofiios behaved 4 and good.
When then our Lord Jesus Christ adjudged to Himself
that He judgeth righteous judgments, saying openly that
He could do nothing of Himself, but that He makes the
Will of the Father His Eule in all His Actions, and in
saying this, introduced Himself as witness to Himself,
Supra
ver. 19.
The Son God by the witness of the Father. 281
although it was true, yet of necessity considering the so- Chap. 9.
phistry 5 of the Pharisees, and what they would say in Z'Jt'Jt'
their folly (for they knew not that He is God by Na- Kv *™
ture) : He anticipates them in putting it forward, and
says, Ye following the practice of the common people,
and not advancing beyond surmise befitting Jews, will
surely say, Thou bearest record of Thyself, Thy record is Infra
not true; but ye shall hear this in reply (saith He), I viii * 13#
endure yet with your blasphemies, I am by no means
exceeding angry with you belching forth your words from
the ignorance most dear to you, I grant you for argu-
ment's sake, that even this hath been well said by you:
Be it so, ye reject My Voice, there is Another That beareth '
witness of Me. He here indicates God the Father Which
is in heaven "Who hath now in divers manners attested
the Verity of the Essence of His Own Son ; and He says
that He knows that His witness is True shewing that
His Own Judgement too is in fact most trustworthy 6 and ItItIt^p
true. For lest by admitting as it were that He said things
untrue of Himself, He should give room for malice 7 , and 7 f afco -
a loophole against Himself to them who are accustomed
to think otherwise, He having ceded of necessity to what
is becoming and customary, that one ought not altogether
to credit as true him who praises and approves himself,
returns again as God to His due position 8 and says that 8 a^iav
He knows that the witness of the Father is true, all but
teaching this; I being Very God know Myself (says Ho),
and the Father will say nothing of favour 9 concerning 9 «€ X api-
Me. For I am Such by Nature, as He, being True, will '3, (
declare Me. In the former* part then there was an as- f av ° ur > .
. and so, of
sent b so to say of condescension, and the words hypothe- flattery
tic c rather than true; in His saying that He knows that
a ver. 31 If I bear witness of Myself,
My witness is not true.
° ffvvalvecris. S. Cyril means that our
Lord agreed to the general principle
that a man's witness to himself is not
trustworthy, and says it of Himself,
in a sense, not refusing to those who
thought He was mere Man, what be-
longs to a man, and yet in the next
verse, re-asserts with the Testimony of
the Father His own Testimony also
(/ know &c), hence that (because God)
He was a sufficient witness to Him-
self
c i. e., on the hypothesis of His being
mere Man.
282 Father Other than Son. Baptist asked witnessed.
hi
Book 2. the witness of the Father is true, is the demonstration of
v. 33, 34. r\ -\ -\ n ' V i -t i
1 alioiri. brod-benttmg credibility l .
But it must be observed that in respect of His Own
Person the Father is Other than the Son, and is not, as
some uninstructed heretics have imagined, introduced as
the Son-Father 3 .
(TT'OS,
sure
witness
* vioira-
rap
33 Ye have sent unto John, and he hath borne witness unto the
Truth.
As we have just affirmed that it is disgraceful, and
not without share of the uttermost folly, that any one
should be seen as an admirer of his own excellencies,
even though he should by reason of exceeding virtue es-
cape untruth : so it is an absurdity cognate (so to say) and
akin to this, that any not called upon to bear witness to
any thing, should of their own accord appear before the
judges or those who wish to enquire. For such an one
would seem (and that justly) not altogether to be anxi-
ous to tell the truth, but rather to be over-eager to give
his testimony, to make known not what the nature of the
bToKow fact is, but rather his own account of it 3 . Most skilfully
then, yea rather as God, doth our Lord Jesus Christ, over-
turning beforehand the charge of the Pharisees in regard
to this, sajr, Ye have sent unto John : not of his own accord
(says He) does the Baptist come to give his testimony to
Me, he is clear from any charge of this : he gave free testi-
mony ; ye sent to ask John, and he hath borne witness unto
the truth. For when he was asked by them who were sent
to him, whether he were the Christ, he confessed and denied
not, but confessed I am not the Christ, but am sent before Him.
He hath then borne witness to the Truth, for Christ is the
Truth.
Supra
i. !-0, iii.
28.
J*
Hi- «f.
34 But I receive not testimony from man, but these things I
say, that ye might be saved.
He doth not reject the word of John as useless,
apybv uor declare the witness of the truth to be of none effect*
(for He would with justice have seemed to have wrought
it? i
1 1
m
If man's witness rejected, God's abideth.
283
absurdity against Himself, by unreasonably 5 dismissing Chap. 9.
from credence him whom He sent to cry. Prepare ye the 5 ^ a ' p a- '
way of the Lord, make straight the -paths of our God) but j^x]
as striving with the unbounded disobedience of the Jews 3 -
He proceeds to what is better and of more weight 6 , say- e ^ l0 \ -
ing that not of necessity is testimony to Himself from voice ? WT€ P a
of man admitted, but rather giving them more glorious
proof from the Authority befitting Him Who is by Na-
ture God, and from the Excellence of the Divine Miracles.
For a person will sometimes reject the voice of man, as
not true, even though he be haply enrolled among the
saints. Which some not scrupling to do, used to oppose
the words of the Prophets, crying out, Speak unto us other lb. xxx.
things and declare unto tis another deceit : and yet besides
these, certain of them of Jerusalem, or of the land of Judah,
who had escaped into Egypt: to wit, Azariah the son of Jer. xliii.
Hoshaiah, and Johanan the son of Kareah and all the proud
men, as it is written, openly disbelieving the prophecies of
Jeremiah, said, Thou speakest falsely, the Lord sent thee not
to say to us, Go not into Egypt. But demonstration through ,
miracles, what gainsaying will it admit of; and the being
borne witness to by the Excellencies of God the Father,
what mode of stubbornness will it yet grant to the fault-
finders ? And verily Nicodemus (he was one of their
rulers, and ranked among those in authority) gave incon-
trovertible testimony from His miracles, saying, Rabbi, we Supra
know that Thou art a Teacher come from God, for no man
can cTo these miracles that Thou doest, except God be with
Him.
Since then to disbelieve even the holy Baptist himself
who brought testimony as far as words go, was not too
much for the malice 7 of the Jews, He says again, in a 7 kclko-
sort of irony d , The blessed Baptist hath borne witness to supra
the truth, even though questioned by you, but since no- ver ' 33 '
thing has been left untried by you, and ye have fool-
hardily accustomed yourselves to launch forth into all
d ks iv ?)0€i. This use of $Qos is com- A and often beside,
mon in S. Cyril ; cf. in xii. Proph. 399
284
For their salvation every means used.
Book 2. manne r of reviling, ye have, it is likely, rejected his voice.
And since this too seems to you to be right, be it so :
I am haply persuaded, I agree with you, I will put aside
for your sakes the voice of John too, and with you ex-
cept against his testimony : I have the Father from above
bearing testimony. But teaching again that the expres-
sion implies assent for argument's sake e , He profitably
subjoined, But these things I say that ye might be saved,
that is, I used this manner of speech to you, not that the'
8 iiroBt- truth is so, but for argument's sake 8 , that by every means
meats .. ,
ye may be saved.
And here our second book shall end.
The second Book of Cyril. Patriarch op Alexandria
on S. John is finished.
awalveaiv \modeTinr\v cf. the expression used above p. 281.
'■' *..- *'*
CHAPTERS TREATED MORE AT LARGE IN THE
THIRD BOOK.
Chapter 1. A critical enquiry, why the blessed Baptist is called
by Christ not only a lamp, but burning and shining; on the
words, He was the burning lamp.
Chapter 2. That the Son is the Image of God the Father, wherein
also is an exposure of the Jews as not understanding the words
darkly uttered by Moses ; on the words, Ye have neither heard
His Voice at any time, &c.
Chapter 3. That Moses was indicating the coming of the Saviour,
when he said A Prophet shall the Lord your God raise up unto
you like unto me.
Chapter 4. That oftentimes the departures of Christ from Jeru-
salem signify the transferring of His grace to the Gentiles, wherein
is also the discourse ol the five barley loaves and the two little
fishes; on the words, And after these things Jesus departed
across the sea of Tiberias.
Chapter 5. That the Only-Begotten is the Impress of the Person
* of the Father, and no other impress save He, either is or is con-
ceived of; on the words, Which the Son of Man shall give you, &c.
Chapter 6. On the manna, that it was a type of Christ's Presence
and of the spiritual graces by Him ; on the words, Jesus therefore
said unto them, Verily verily I say unto you, not Moses hath
given you the Bread from Heaven.
OUR FATHER AMONG THE SAINTS
CYRIL
Archbishop of Alexandria
ON THE
GOSPEL ACCORDING TO JOHN.
Wisd. iii.
15.
1 oiaKo-
ffTpo4>f?J>,
to hold
the helm
2 iyKo\-
Troufievoi
Isa. xliii.
16.
Supra
ver. 34.
BOOK III.
A critical enquiry why the blessed Baptist is called by Christ
not only the lamp, but burning and shining.
Having but now with toil stayed our pen on the second
book and swum through the dee^ and wide sea of Divine
contemplations, thinking so to reach the end, as a harbour,
and all but mooring our skiff on the mainland, we see the
commencement of another ocean, to witj our course on the
sequel. Which that we should accomplish with all dili-
gence, both the nature of the thing shames us into, and
that said by some one persuades us no less unto, For
glorious is the fruit of good labours. Come then, let us^
mounting up unto a courageous purpose of mind, commit
our affairs to the guidance J of the good and loving God :
let us, spreading forth like a sail, the expanse of our
understanding and embracing 2 the grace of the Spirit as the
sound of a fair wind from the stern, run out into deep in-
search. For it is Christ Which maheth a way in the sea
and a path in the water. Our second book then ended
with, But I receive not testimony from man ; but these things
I say, that ye might be saved. Let us begin the third, join-
ing in order what follows concerning the holy Baptist, of
whom Christ says;
TJte Son Liyht as God, the creature enlightened. 287
35 lie was the lamp burning and shining ; and ye were willing Chap. l.
for a season to rejoice in his light.
c. v. 35.
He likens the holy Baptist to a lamp, in that as far as
appertains to the measure of man, he shone forth before
His Coming, yet not with his own light : for not its own
is the light in the lamp, but from without and bestowed
and added : thus will you see in the saints also the illumi-
nation that is from Christ in the Spirit. Wherefore they
both thinking and acting most wisely do themselves con-
fess out of their own mouth, Of His fulness have all we
received. For the Only-Begotten is by Nature Light, in
that from Light too He beamed forth, I mean, from the
Essence of the Father : but the creation partakes of it, and
whatever is endowed with power of reasoning and think-
ing, is as a vessel most excellently fashioned by God the
Most Excellent Artificer 3 of all things, with capacity for
being filled with Divine Light.
The blessed Baptist then is a lamp according to the
above-given explanation. The Saviour saying this eco-
nomically calls the foolish Pharisees to remembrance of
the Yoice of God the Father, saying of Him, I prepared
a lamp for My Christ. Very profitably and of necessity does
Christ now subjoin these things to those already afore-
said. For. since, cutting off all occasion of unbelief from
the Jews, and from all sides compelling them to the duty
of believing on Him, He thought good to agree with them
in not receiving his testimony, saying, I receive not testi-
mony from man, that they might not suppose that the Lord
was really and truly so minded respecting His forerunner,
as the form of the words gives, — profitably to His present
purpose, does He introduce him, not as Himself saying any-
thing of him, but as proclaimed by the Yoice of the Father.
For He thought that from reverence certainly to God the
Father, the gainsayer must either be ashamed, or shew
himself now more nakedly fighting against God, as un-
restrainedly going against the very words of God the
Father.
Supra
i. lt>.
3 apiffTO-
r4x vou
Ps.
cxxxii.
17.
Supra
ver. 34.
Book 3.
g. v. 35.
Isa. xl. 3
* iriKpo-
Tepwv
Ps.
cxxxii.
17.
U- *"'*
288 Pharisees unstable. Burning and shining,
He then (saith He) was the lamp, and ye were willing for a
season to rejoice in his light. For it behoved Him not only
to shew that the Pharisees easily went astray from what is
right, and had by the great impiety of their ways thrust
from them the will to believe, but also to convict them of
being fickle, and by no means accustomed to cleave to
the desire of good things, but after having barely tasted,
and approved in words only those whom they thought to
be holy, they were not ashamed quickly to go over to the
contrary habit. For this I think is the meaning of their
being willi7ig for a season to rejoice in his light. For at
the commencement they admired the holy Baptist, as an
ascetic, as a lover of God, as an example of all piety, but
they who honour the miracle again insult it, not enduring
■ to hear, Prepare ye the way of the Lord, make straight the
paths of our God. For this they are clearly found doing
through unbelief.
And now (as I think) having kept the well-trodden and
commonly-used method of interpretation of the passage,
we have put forth the meaning of it, according to our
power : but since the Word of the Saviour extendeth to
deep meanings, and evidently all but necessitateth the
taking hold of more subtil 4 conceptions, not merely signi-
fying that John was a lamp, but also burning and shining,
we deem it needful to apply ourselves more keenly to the
force of the words and so track out the beauty of the
truth. The sentence itself shall again be brought forward.
He was the Lamp, He says. It would have been sufficient
by this alone to have pointed out the holy Baptist, so
that the hearers should go back to the thought of the pro-
phecy concerning Him, which runs thus, I prepared a lamp
for My Ohrist. But since He adds to the word lamp, the
burning and shining, it is thence manifest that He carries
the hearer back not merely to the prophet's voice, but
also to some pre-figuring of the Law, fore-representing, as
in figure and shadow, the torch-bearing of John, which he
well performed by his testimony to Ohrist the Lord. He
again convicts the Pharisees wise in their own conceits,
a reference to Lamp before Tabernacle.
289
who were conversant in the Law of Moses and that con- Chap. i.
stantly, of being ignorant, and rather seeming to be wise c ' v * ^'
than really having understanding of the Law. This then
is the whole aim of the discourse : but I think we ought,
bringing forward the Divine oracle itself, incontrovertibly
to shew that the blessed Baptist is not simply a lamp, but
one burning and shining.
When then God was ordaining the arrangements of the
holy tabernacle, after the completion of the ten curtains,
He saith to the hierophant Moses, And do thou command Exod.
the children of Israel and let them bring thee olive oil re- ™-'.?.°
fined pure beaten to bum for a light, that the lamp burn al- l.*™"'
ways in the tabernacle of the congregation without the vail,
which is upon the testament, Aaron and Us sons shall
burn it from evening to morning before the Lord : a statute
for ever unto your generations on the behalf of the children
of Israel : and tale thou unto thee Aaron thy brother and
his sons with him from among the children of Israel to min-
ister unto Me. Thus far the oracle of God, we must now
proceed to the interpretation of it as far as may be 5 . The * e V5« X o-
oil without lees and pure, seems to signify the most pure M "' r " ,
and undefiled Nature of the Holy Ghost, Which penetrating
us incomprehensibly like oil, nourishes and preserves and
increases the illumination in the soul, as in a lamp. And
thus we believe that the Divine Baptist also shed forth
the light of his testimony concerning our Saviour, having
received the power of being able to illuminate from no
other source than through the spiritual oil, which mightily
and effectually availeth to kindle within us the Divine
Light, to which also the Saviour Himself darkly alluded,
saying, I am come 'to cast fire on the earth and what s. Luke
will I, if it be already kindled? The blessed Baptist xiL 49,
then was again as in type the lamp, that was ever burn-
ing and shining in the tabernacle of testimony : and its
shining in the tabernacle of testimony shews full well
that his illumination was received in the churches, and
will not be outside the holy and Divine Tabernacle of the
Saviour. But the lamp being seen without the vail, seems
vol. i. xj
290 The lamp a type of 8. John Baptist. Apostles succeed.
Book 3.
c. v. 35.
S. Matth.
iv. 17.
Heb. ix.
8.
Exod.
xxvii. 21.
6 SaSov-
X'iau
torch-
bearing
1 irpoay-
yfAov
|«f
Isa. xl. 3,
S. Luke
vi. 13.
to shew that he will bring in a simpler introductory illumi-
nation, saying, Repent, for the Kingdom of Heaven hath drawn
nigh ; but of the things hidden within the vail, to wit,
the mysteries of our Saviour, he revealeth nothing at all.
For he baptized not unto participation of the Holy Ghost,
nor did his illumination introduce within the vail : for
it was in the outer tabernacle, while yet standing, according
to the mouth of Paul. But when it says, that Aaron and
his sons shall burn it from evening to morning before the
Lord : a statute for ever unto your generations, I think we
ought to understand it after this sort. Aaron and his sons
signify those who execute the priest's office in the Churches
in their time, that is to say, the teachers therein and minis-
ters of the Divine Altars. These are commanded to keep
the spiritual lamp, that is, John, ever bright, for this is
the meaning of, They shall burn it from evening to morn-
ing. For the whole period during which the light of the
lamp was to appear, is the space of night, whereby is
signified the term of the present life. For by light we
understand the life to come. But the lamp burns or is
kept bright, by always making its illumination 6 percepti-
ble to those who believe in Christ, and by testifying
through the mouth of the Priests then being that it is
true in saying such things of Christ.
That God may teach thee, that by this He was pourtray-
ing the fore-messenger 7 of the Saviour, He straightway
subjoins the election of the Priests. You will attain again
to the whole scope of the passage by ruminating on some
such idea as this, and not amiss, as seems to me. On the
completion of the tabernacle the ordering of the lamp is
introduced, and immediately after, the appointment and
function of the priests. For at the completion of the law
and the Prophets, shone forth the voice of the forerunner
crying in the wilderness (as it is written) Prepare ye the way
of the Lord, make straight the paths of our God; imme-
diately after whom is the ordination and manifestation of
the holy Apostles by Christ. For the Lord chose out
twelve, whom also He named Apostles.
Christ takes the part of His Forerunner.
291
Our consideration of the lamp being herein completed, Chap.i.
let us look again at the Voice of the Saviour. He was c ' y '* 5 '
(saith He) the burning and shining lamp, and ye were willing
for a season to rejoice in his light. He blames in the Pha-
risees their habit of mind unlearned and hard to be brought
to obedience and convicts them again of being sick with
incomparable ill-instructedness and not able to under-
stand even what they professed to know, and very far
indeed from an accurate knowledge of the law, wholly
ignorant of what the Lawgiver was pourtraying afore
in outline through Moses. For by saying that he was
the burning and shining lamp, He shames (it is like)
those who did not yet understand that which was long
ago too limned out in figures of the Law: by saying,
and ye were willing for a season to rejoice in his light, He
introduceth them again as ever preferring their own will to
the Divine Decree, and accustomed to follow only whom they
would. For whereas the lawgiver (says He) commanded the
lamp always to shine and be burning, ye were willing for
it to shine not always, but for a season only, that is for the
very briefest period. For ye at first marvelling quenched
(as far as you are concerned) the light of the lamp,
most unreasonably accusing him that was sent from God,
and not only yourselves refusing to be baptized, but also
forbidding him from baptizing others. For ye sent to him,
saying, Why baptizest thou then, that is, why dost thou en- Supra
lighten to repentance and the knowledge of Christ ? The l * 25,
Saviour then brought a charge alike of folly and trans-
gression of the Law upon the senseless Scribes and Pha-
risees, contending with them in behalf of the words of
John. This I think that the blessed Luke also under-
standing, most excellently declares and cries aloud against
their folly, saying, And all the people that heard, that s. Luke
is, the words of the Saviour, justified God, being baptized vii - 29 » 30 -
with the baptism of John : but the Pharisees and lawyers
rejected the counsel of God against themselves, being not bap-
tized of him.
u 2
292
The Son God who does the ivories of God;
lu> < !i *
Book 3. 36 But I have greater witness than that of John ; for the works
v. 36, 3/. which the Father hath given Me to finish, the very works
that I do, bear witness of Me that the Father hath sent
37 Me : and the Father Which sent Me He hath borne witness
of Me.
Even though lie was the lamp (saith He) both depicted
by the books of the law, and proclaimed afore by the voice
of the holy Prophets, that he should one day appear,
beaming before the true Light, and declaring among you,
that ye ought to put in good order the way of your Lord
and God: yet since he haply seemeth to you not trust-
worthy, albeit so great in virtue, by reason of your innate
unruly and most absurd folly, I proceed now to what is
greater, against which probably ye will say nothing,
ashamed before the very beauty of truth even against your
own will. For I am no longer receiving glory by the
words and judgements of men, nor shall I deem it need-
ful to collect testimonies to Myself from bare words, but I
will commit My affairs to witness more credible and far
greater than these, and from the very magnificence of My
deeds I make manifest that I am God by Nature, and of
God the Father, and I nothing wrong Mine Own laws, trans-
ordering them to whatsoever I will, and trans -elementing
things which were darkly spoken to those of old, from the
grossness of the letter to spiritual contemplation.
But let him that loves learning consider again that the
Saviour by saying that He is well witnessed to by His works
as to His being by Nature God, teaches clearly, that it was
not possible that God-befitting Operation and Power should
8 Anapa- k e { n a \\ exactitude 8 in any one, unless he too were by Na-
ture God. For He is testified of by His works, in no oUher
way (I suppose) save this. For if He is seen a Finisher a of
the works of His Father, and whatever things are more
suited to Him Alone, these He too accomplisheth by His
Own Power : how shall it not be clear to every one, that
He hath obtained the Same Nature with Him, and Kadiant
a reXeiurijs, referring to the words, Me to finish them.
The works which the Father hath given.
as God has, as Man, receives. 293
with the Properties of the Father, as being of Him, hath
Equal Power and Operation with Him?
Yet He says He hath received the Works from Him
. either by reason of the garb of human nature and servant's
form speaking more lowlily that was needful, and this
economically, or extolling by the title of gift the good
Pleasure and Approval of the Father, in regard to all His
wondrous Miracles. For thus does He affirm that He was
also sent, m that He emptied Himself, as it is written of
His unalloyed » God-befitting Dignity by reason of His
Love for us. For He humbled Himself, and we shall find
the lowliness of this His humbling Himself in no other
ways than in those whereby He sometimes speaks as Man
To this agreeth that which is said by the Psalmist of Him
m human wise for our sakes, I was set a King by Him
upon Sum His Holy Mountain declaring the Law of the Lord
For He That is King for ever with the Father, Co-en-
throned and Co-seated, as God with God who begat Him
says that He has been ordained 1 King and Lord, saying
that what as God He had, He received when He was
made Man to whom reigning is not inherent by nature
but both the title and reality of lordship are wholly from
without.
Chap. 1.
v. 3d, 37.
Phil. ii. 7
9 aicparccs
lb. 8.
Ps. ii.
6,7
LXX.
1 Kexeipo-
rovrjirdai
lit
11*
**
CHAPTER II.
That the Son is the Image of God the Father, wherein also is an
exposure of the Jews as not understanding the words darkly uttered
by Moses.
Ye have neither heard His Voice at any time nor seen His
38 Form and ye have not His Word abiding in you, for Whom
He hath sent, Him ye believe not.
One may see that not simple is the arrangement of ideas
poured forth upon the passage before under consideration,
but that it is a swarm of hidden contemplations, which
very easily escapes the mind of uncritical hearers, and
haply admits of being seen by those only who investigate
* n-iKpore- more keenly 1 . For what was it (will one perchance say)
that induced Jesus, when He was saying that He was borne
witness to by His God-befitting Operation, to come to
something most exceeding remote as though it belonged
to the subject? I mean that the Pharisees had neither at any
time heard the Voice of God the Father nor seen His Form
nor yet had His Word abiding in them. And I will agree,
and so I suppose will every one else, that not without some
cause is this their difficulty. What sense then we shall
adapt to the passage before us, and what again we, on
all sides holding by the truth, searching shall provide
ourselves with, by the Operation and grace of the Spirit
I will endeavour to tell forth.
It is the custom of the Saviour Christ, when often mak-
ing useful discourses with the unskilled Pharisees, to gaze
into the depths of their heart, and to consider in God-
befitting manner the reasonings still dumbly revolved and
stirred up in their mind, and to these in particular to direct
both His answers and words and exposures, and He does
not altogether keep the thread of His own words unpassed,
The Son God, Who answers unuttered thoughts. 295
but to what they are counselling and imagining in them- Chap. 2.
selves, to this He keenly replies, and by it shews that He v ' 37 ' 38 '
is by Nature God, as knowing what lies in the depth and
searching the hearts and reins. If any one will, let him
receive the most clear demonstration hereof, from the other
Evangelists, I mean Luke and his companions. It is writ-
ten then in the Gospels, that there were once gathered
together from all the region round about Judea, Pharisees s Llllw
and doctors of the law. And, behold (he says) men bearing \- 17 -
on a bed a man which was taken with a palsy, and they were 1B^23.
seeking to bring him in and to lay him before him ; and when
they found not by what way they might bring him in because
of the multitude, they went upon the housetop, and let him
down through the tiling with his couch into the midst before
Jesus. And when He saw their faith, He said unto him,
Man, thy sins are forgiven thee. And the scribes and the
Pharisees began to reason saying, Who is This which speak-
eth blasphemies ? who can forgive sins but One, God ? But
when Jesus perceived (it says) their thoughts, Be answering
said unto them, Wliat are ye reasoning in your hearts? whether
is easier to say, Thy sins be forgiven thee, or to say, Rise
and walk ? Seest thou how He not waiting their answer
or murmuring in utterance of words, answers as God their
inward thoughts? You will find again another example
too, fashioned after this same manner. For thus says the
blessed Luke, And it came to pass also on another sabbath lb. vi.
that He entered into the Synagogue and taught, and there & ~ 9 '
was a man there ivhose right hand was withered. Arid the
Scribes and Pharisees watched Him whether He would heal
on the sabbath day, that they might find an accusation against
Him : but He knew (it says) their thoughts and said to the
man which had the withered hand, Rise up and stand forth
in the midst. And he arose and stood forth. And Jesus
said unto them, I will ask you, Is it lawful on the sabbath
day to do good or to do evil ? Seest thou again evidently
herein, that He framed His words as looking into the very
heart of those who were foolishly trying to accuse Him?
Something of this sort again in the passage too before us
*:
is s
296
Recapitulation of our Lord's speech
Book 3. we will suppose to have been seen by the Saviour in the
' ' hearts of the Pharisees. But you will see that the dis-
course does not spurn the right line, or order of the sub-
ject, if you do not shrink from going over again each of
those things which have been already said.
This great long discourse with them took its begin-
ning about the man that was healed on the Sabbath Day,
and by manifold devices and arguments was Christ endea-
vouring to persuade those who were waywardly vexed at
the healing on the sabbath, that it is lawful even to have
compassion on the sabbath, and to do good to all, and be-
sides, that the Law made the rest of the sabbath a sha-
dow of a most note-worthy reality; moreover having in
their judgement broken the honour of the sabbath, and
hereby specially transgressed the law, He was affirming
and that very strongly, that He had been sent by God the
Father, and further was clearly telling them that He was
borne witness unto by Him, and was well-pleasing to Him
in all that He did. To these things (as far at least as the
evidence of the arguments goes) the Pharisees again are
reasoning with themselves (as waiting on the writings of
the law, and ever holding out as a pretext the commands
through Moses, and saying they had read) "What does
this Man say? how will God the Father be well-pleased
with one who breaks the Law ? when has He testified, or
what judgement did He give concerning Him ? For we
know from the Mosaic writings that God descended upon
Mount Sinai, and His Face was seen by the fathers, and
His V&fce (say they) was heard : He spake to the whole
Synagogue, and commanded them to keep the Sabbath
Exod.xx. Day, clearly commanding thus. Remember the sabbath day
to keep it holy, six days shalt thou labour and do all thy
work, but on the seventh day is a holy sabbath to the Lord
thy God : in it thou shalt not do any work. And none other
(say they) heard we saying these things : the multitude
of the fathers was ear-witness to the Voice from God, and
after them the Word of God was in us : But who is
This?
; ] V-
' i .1 •
r
God unseen unheard at the giving of the Law. 297
When He perceived that they were thus imagining, He Chap. 2.
exposes them as keenly ignorant 3 , saying, Ye have neither s' 8 '''? 8 '
heard His Voice at any time nor seen His Form, and ye ^eai-
have not His Word abiding in you, for whom He sent,
Him ye believe not. For the things done in a type at that
time, and why the descent of God upon Mount Sinai was
figured out to them, these things they knowing nothing
of, received them not as images of spiritual realities, but
were imagining that the Divine Nature could actually be
seen with the eyes of the body, and believed that He used
a bodily voice. But that the Word of the Saviour to them
was true, and that they neither at any time heard the Voice
of God the Father, nor had any one with bodily vision
seen His Form, that is, the Word in all things like unto
Him, I think that we ought again to shew clearly, bring-
ing to spiritual investigation and test the things written
in Exodus. It says thus, And Moses brought forth the peo- ib.
pie out of the camp to meet with God ; and they stood at the gfi ig
nether part of the mount. And mount Sinai was altogether
on a smolce, because the Lord descended upon it in fire, and
the smolce thereof was going up as the smoJce of a furnace,
and the whole people quaked greatly. And the voices of
the trumpet sounded, going forth exceeding mighty, Moses
spake, and God answered him by a voice. Thus far then
the oracle of the all-wise Moses : but I think we ought
now too to convict the Jews of stumbling into a most ab-
surd idea of God, imagining that they had both seen His
Form, and heard the Voice actually inherent in the Divine
Nature.
Come then taking courage in the bounty and grace of the
Saviour,- let us refine the grossness of the letter of the law
into spiritual contemplation: for so will that be shewn
to be true which was said to the Pharisees of God; Ye
have neither heard His Voice at any time nor seen His
Form. The people then being brought forth by Moses ib. 17.
to meet God, as it is written, will be a manifest sign
and token as in enigma, that none can unled and un-
instructed come to God, but by the law are they led to the
is,'!
in
298
Manliness of Christ's own. Mountain, smoke,
Book 3.
v. 37, 38.
S. Luke
xvi. 29.
Rom.
viii. 35.
3 Karave-
avisvcrov-
ICor.
xiii. 12.
Ps. xviii,
11.
knowledge of the things which they seek to learn. For
Moses will be understood to be put for the Law, accord-
ing as is said by a certain one, They have Moses and the
Prophets. But the standing by under the mount, when
God had now descended and was on it, signifies the readi-
ness of disposition and resolve of those who are called
to serve Him, not refusing in any way to apply themselves
even to things above their power and superior to their na-
ture, while God is with them. Such in all respects are
they who are partakers of the Saviour. Wherefore they
practising manliness above men say, Who shall separate us
from the Love of Christ ? shall tribulation or distress or per-
secution or famine or nakedness or peril or sword? for all
dreadful things are tolerable to the godly for love of Christ,
and though tribulation should rise up as a mountain, they
will rise superior 3 against all danger, and will not with-
draw their mind from love to God. But God is said to come
down, not upon any low ground, but somewhere on high
and on a mountain is He seen, that you may think some
such thing as this with yourself, that although the Divine
Nature condescending to our understandings, brings Itself
to our conception, yet is It exceeding far above us, both in
words and thoughts. For the height and intensity of
the doctrines respecting It, are signified by the mountain,
which he tells us was wholly darkened with smoke. For
keen indeed and not very clear to us are words respecting
the Godhead, wounding like smoke the eyes of the under-
standing. Therefore the most wise Paul testified that we
see through a glass and' darkly : the Psalmist again says
that He, that is, God, made darkness His secret place, under
the name of darkness hinting the Incomprehensibleness
around Him, whereof the smoke about the fire on the mount
may well be taken as a type. But the Godhead Itself des-
cended in the form of fire, at that particular time, fittingly
and of necessity for the nature of the thing. For it be-
hoved, it behoved that He Who called Israel unto bondage
and understanding through the law that should be put
forth, should appear as an Enlightener and an Avenger.
voices of trumpet. Voice created by God, not His. 299
And both these ends are accomplished by fire. Yea, and the
voices of the trumpet (saith he) sounded, going forward
exceeding mighty, that some such effect of ideas again
may be wrought for us : for the Law too was proclaimed
by God, yet not continuously at first, by reason of the in-
firmity of the pupils, but stammeringly, so to say, and not
with the whole force of the trumpeter. Wherefore Moses
too called himself slow of speech. But as time advances,
and carries forward the believers in Christ from the shadow
in the letter to the spiritual worship, the voices of the Di-
vine trumpet waxed exceeding mighty, the saving and Gos-
pel preaching resounding in a way through the whole
earth. For not as the Law, feeble-voiced and petty-herald-
ing 4 , was this heard in the country of the Jews only, or
proclaimed from Dan to Beersheba, but rather, Their voice
went forth into all the earth, as it is written. And what
besides ? Moses spake (saith he) and God answered him by
a voice.
Keen be again the mind of the more studious, accur-
ately let it observe the stability inherent in the Divine
Oracles. For Moses speaks, and God answers him by a
voice, not surely by His Own Voice, for this it does not
say, but simply and absolutely by a voice, wrought won-
drously in more human" wise by sound of words. For in
respect of what work will God be powerless ? What that
God wills shall He not perform, and that full readily?
Therefore Moses spake, and God answered him by a voice.
Herein is the type, let us see the truth. You have there-
fore in the holy Gospels the Lord speaking, Father, glorify
Thy Son*, and the Father answering by a voice, I both
glorified, and will glorify again. The Saviour shewed -that
this is not truly the voice of God the Father, by saying to
those who were then present, This voice was made 5 not
because of Me, but for your sokes. Thou "seest how He
clearly affirmed that the Voice was made 6 , since it is not
meet to suppose that the Divine Nature useth a v>oice
a S. Cyril seems to have had both The uncial Ms. L reads also Son in
Name and Son in his Mss. cf. below place of Name.
among his fragments on cap. xii. 28.
Chap. 2.
v. 37, 38.
Exod.
xix. 19.
lb. iv. 10.
4 XfTTTO-
@6r)S T€
Ka\ fffju-
KpoKr)pv£
Vs. xix.
4.
Exod.
xix. 19.
cf. supra
p. 46.
Infra xii.
28.
lb. 30.
5 yeyovev
6 yeytvr)-
ffdai
I
300 The Father seen in the Son; Jews thought to see Him apart.
Book 3.
v. 37, 38.
>i : ■
i#
I*
Jer. viii.
8.9LXX,
"i ivvivd-
aruTov
Wisdom
xiii. 5.
cf. Rom.
i. 20.
Infra x.
37, 38.
Infra xiv,
9.
with a sound, though It conform Itself to our needs and
speak like us, economically.
These considerations were of necessity brought into our
present discourse : we deemed it altogether needful that
Jesus should be shewn to the readers speaking truth,
when He is found saying of His Father, Ye have neither
heard His Voice at any time nor seen His shape, and ye
have not His Word abiding in you, for Whom He hath
sent, Him ye believe not. That the Pharisees puffed up
unto strange boasting, were wont to pretend that the Di-
vine Word was with them and in them, and therefore fool-
ishly affirmed that they had advanced to marvellous wis-
dom, the Spirit Itself will testify, since Christ says by
the Prophet Jeremiah unto them, How do ye say, We are
wise, and the word of the Lord is with us ? For nought to
the scribes became their lying pen ; the wise men were ashamed,
were dismayed and taken ; what wisdom is in them ? because
they rejected the word of the Lord. For how are they not
taken rejecting the Living and Hypostatic 7 Word of God,
receiving not the faith to Him-ward, but dishonouring the
Impress of God the Father, and refusing to behold His
most true Form (so to say) through His God-befit-
ting Authority and Power ? For the Divine and Ineffable
Nature is in no other wise apprehended (so far as may be)
by us, than through what It effects and works, therefore
Paul directs us to go from the greatness and beauty of
the creatures proportionably unto the contemplation of the
Creator, the Saviour again leads us to the apprehending
of Himself, saying, If I do not the works of My Father,
believe Me not; but if I do, though ye believe not Me, believe
My works. And with great reason did He blame His own
disciple (this was Philip) who imagined thoughtlessly that
he could in any other way attain to the contemplation of
God the Father, albeit it was in his power to consider His
Uncreated Image, which shews accurately in Himself Him
Who begat Him. Wherefore He said, So long time am
I with you, and hast thou not known Me Philip ? he that
hath seen Me hath seen the Father.
I i
W-
39
40
Scriptures vainly searched if Christ neglected. 301
Ye search the Scriptures, for in them ye think ye have eternal ^ " ^'aq'
life, and they are they which testify of Me, and ye will not
come to Me that ye might have life.
The smooth, and passable to the many, and beaten ex-
planation of the passage persuades us to suppose that it
was spoken in the imperative mood by our Saviour to
the Pharisees, that they ought to search the Divine Scrip-
tures and gather testimonies concerning Him unto life.
But since by interposing the conjunction (I mean, And)
He joins on the clause, Ye will not come to Me, He evi-
dently signifies something else, akin to what has been
said, but a little different. For if it were to be taken im-
peratively, how should we not say it was necessary to say
the whole sentence in some such fashion as this, Search
the Scriptures for in them ye think ye have eternal life, and
they are they which testify of Me ; but when ye have search-
ed, come to Me ? But He is blaming them for not choos-
ing to come, although led to it by the search, saying, And
"•g will not come to Me.
We will then, looking to what is more profitable and
agreeable to what preceded, read it not imperatively, but
rather as in connection 8 and with a comma. Of this kind s <?„ avv .
again will be the meaning of the passage before us. For €<m
when He saw that they were ever running to the books
of Moses, and ignorantly collecting thence materials for
gainsaying, but seeking for nothing else, nor receiving
what would avail them for due belief: needs therefore
does He shew them that their labour in searching for
these things is useless and unprofitable, and clearly con-
victs them of exercising themselves in a great and most
profitable occupation in a way not becoming its use. For
what tell me (saith He) is the use of your searching the
Divine Scriptures, and supposing that by them ye will
attain unto everlasting life, but when ye find that they
testify of Me and call Me everlasting life, ye will not
come to Me that ye might have life ? Whence then ye
ought to be saved (He saith) ye perceive not that thence
*<»
1
Supra
ver. 40.
H ■'
l#
i*
111
1!
302 The Son hath glory though man ivithhold it.
Book 3. ye get the greatest damage to your own souls, ye who
' ' are sharpened from the Mosaic books only unto gainsaying,
but the things whereby ye could gain eternal life, ye do
not so much as receive into your minds.
For that in the Law and the holy Prophets there is
much said concerning Him Who is by Nature Life, that
is the Only-Begotten, will I think be plain to all who are
lovers of learning.
41 42 / receive not honour from man, but I know you, that ye
have not the Love of God in you.
He perceives again, yea rather He sees in a God-befitting
way, that the stubborn and contumacious band of the Pha-
risees were cut to the heart, and that not altogether at
being accused of not searching the Divine Scriptures as
they ought, but rather at His saying, Ye will not come to
Me. For what diseases themselves easily fall into, these
they think can take hold of the Saviour also. For they
imagined (it seems) of their great folly that the Lord
was ambitious, and wished to obtain for Himself honour
from all, through His calling them to be His disciples.
Having got some such surmise as this into their minds,
they expected to be deprived forthwith of their authority
over the nation : they were cut to the heart in no slight
degree at seeing the Heir desirous of demanding the fruit
of the vineyard. Wherefore, as far as pertains to their
wrath and envy at what is said, they all but say what is in
S. Matth. the Grospel parables, Oome, let us hill Him and let us
xxi. 38. nave j£i s inheritance. Taking away then their surmise the
offspring of emptine'ss 9 , and plucking up beforehand by the
roots the shoots of envy and evil eye, He says downright,
I receive not honour from m,an. For I do not (says He) call
My hearers to discipleship under Me, as though hunting
for honour from you, or from others, as ye do, nor do I re-
ceive this as the reward of My teaching, having most full
glory from Myself, and not short of that from you, but
I said that ye would not come to ife, because I know well,
that ye have not the love of God in you. And being desti-
» ci/caio
TJJTOS
r
Jews rejecting Christ will receive Anti-christ. 303
tute of Love to God (says He) Low should ye come to Chap. 2.
Me, Who am the Only Begotten, God of God? v#43,44 -
43 I am come in My Fathers Name, and ye receive Me not : if
another shall come in his own name, him ye ivill receive.
In order that the Pharisees might not think that the
Lord was idly railing at them, from His saying, Ye have Supra
not the love of God in you, He immediately adds this also to Ver ' 42 '
the above, shewing that the saying is true. That I do not
lie (says He) in saying that ye are bereft of love towards
God, I will set before you by one thing. For I came in
My Father's Name (for I am persuading you zealously to
perform all things to the glory of God the Father) but ye
shook off from you by your unbelief Him That cometh
from above and proceedeth 1 from God : but ye will surely i 4p/tl $.
receive (for as God, I know things to come) the falsely- ^ vov
called, who does not offer the glory to God the Father,
and demands credence from you, yet works in his own
name. Whence I suppose the blessed Paul too, having un-
derstanding, says something true concerning the Jews
and the son of transgression, Because they received not the 2Thess.
love of the truth, that they might he saved, for this cause God
sendeth b them an operation of error, that they should believe
a lie, that they all might be doomed who believed not the
truth, but had pleasure in unrighteousness. This then which
is said is a proof that the Pharisees were not slandered
by our Saviour Christ with empty words, for it introduces
a prophecy of an event which should come to pass in
its time.
44 How can ye believe, which receive glory of men, and seek not
the glory that is of the only God ?
He accuses the Pharisees of love of rule and of pri-
zing honours from men, covertly hinting that they do ex-
ceeding ill, in unadvisedly putting the diseases of their own
soul upon God Who can by no means know disease. Next
" j6>7T€t, sendeth. This, in place of the uncial Mss. A. B. and the codex
the future shall send, is the reading of Sinaiticus.
ii.10— 12.
304 Empty glory. God One. Christ too will accuse.
"";-#
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h
; :;|
W
'ii
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Book 3.
c. v. 45.
Gal. i. 10.
Supra pp.
53,265
&c.
2 avafial-
vu
Infra ix.
27.
lb. 28.
S. Matth.
x. 32, 33.
He says that they, fast held by vain glory, thereby lose the
fairest prize, meaning faith in Him : whereof Paul too speak -
eth clearly to us: for if (says he) I were yet pleasing men,
I should not be Christ's servant. It usually then as of
necessity befalls those who hunt for honours from men, to fail
of the glory that cometh from above and from the only God, as
saith the Saviour. He says only,. opposing God to the gods
of the Gentiles, and not excluding Himself from the honour
of the Only. For as we have often said already, the Full-
ness of the Holy and Consubstantial Trinity mounteth up 2
to One Nature and glory of Godhead.
45 Do not think that I will accuse yoti to the Father; there is
that accuseth you, Moses, in whom ye have hoped.
Having said that the Pharisees cared more to live vain-
gloriously than piously, and having taught that hence they
turned aside to unmeasured unbelief, He says that they
were accused by Moses himself, of whom it was their cus-
tom to boast very vehemently. And indeed when the man
who was blind from his birth once said to them of Christ,
Will ye also be His disciples ? immediately they cry out and
say openly, Thou art His disciple, but we are Moses' disciples.
Even Moses himself therefore (says He) shall accuse you, in
whom ye put all your hope, and he despised with the rest
will denounce before God your innate folly. And we do
not deem that they who believe not in Him will be without
blame from Christ, by reason of His saying to the Jews,
Do not thinh that I will accuse you to the Father. For what
shall we say when we hear Him saying, Whosoever there-
fore shall confess Me before men, him will I too confess be-
fore My Father which is in Heaven : but whosoever shall
deny Me before men, him will I also deny before My Father
which is in Heaven ? shall we not reasonably suppose,
that they shall be accused to God the Father for their
denial, who meet with this from Christ ? But I suppose
this is clear to every one. The Jews then are not surely
free from accusal who have through long unbelief denied
Christ, but this applies to them most naturally. For
since they shook off His admonitions, and made no ac-
Moses would lead, else will accuse. 305
count of His Divine and Heavenly teaching, but are ever Chap. 2.
J D c. v. 46.
about duly keeping the Mosaic law, so as to be seen at
length even more nakedly crying out, We know that God infra ix.
hath spoken unto Moses, this man we know not from whence
He is : — most necessarily does He convict them of trans-
gressing against that Moses, in whom they boast, and says
that they need no other accuser, but that the law given
through him will alone suffice for their with reason being
accused for their unbelief in Him, even though the Voice
of the Judge, that is, Christ, should be dumb.
46 For had ye believed Moses, ye would have believed Me : for
of Me he wrote.
Having said that the Jews would be accused by the
all-wise Moses, and would undergo indictment at his hands
for their unbelief in Him; He profitably subjoins these
things also, teaching that He was not finding fault with
them for nothing, or otherwise repudiating the suspicion
of being given to railing, for it is evident that He is making
no untrue speech. Be it then (saith He) that ye reject
My words, I will bear with not being believed : receive your
own Moses, give credence to him whom ye admire, and
ye shall know of a surety Him whom not knowing ye dis-
honour. Break off your types which travail with the truth.
For I am shadowed out in his books. Therefore will Moses
himself also accuse you (saith He) when he seeth you dis-
believing his writings about Me.
We ought then perhaps having interpreted what is be-
fore us, to proceed in order, committing it to sincere lovers
of learning to investigate the images of Christ through
Moses. For his books are full of passages, and there is
much said by him, yet full of difficulty to understand and
replete with exceeding subtle and hidden meanings. But
lest we seem to let indolence have the mastery over us,
and unreasonably to shirk so glorious a toil, by simply
clothing with difficulty the books of Moses, we will apply
ourselves to this too, knowing what is written, The Lord Ps. Ixviii.
will give utterance to them who evangelize with much power.
VOL. I. X
306 Moses typified Christ's Mystery manifoldly.
Book 3.
c. v. 46.
But since there are, as we have said, many words on
these things, and since the all-wise Moses hath through
many forms foretypified the Mystery of Christ, we shall not
deem it necessary to heap up a great multitude before our
readers, but having chosen one out of the whole number,
we will essay to make clear proof that the Word of our
Saviour was true, which He spake to the Jews, saying,
If ye had believed Moses, ye would have believed Me, for of
Me he wrote.
CHAPTER III.
That Moses was indicating the Coming of the Saviour.
From Deuteronomy, concerning Christ.
The Lord thy God (it says) will raise up unto thee a Pro- Deut
phet from thy brethren, like unto me, Him shall ye hear; fT^{ q
according to all that thou desiredst of the Lord thy God in
Horeb in the day of the assembly, saying, Let us not hear
again the voice of the Loed our God, neither let us see this
great fire any more, nor let us die : and the Loed said unto
line, Well is all which they spake : I will raise them up a Pro-
phet from among their brethren like unto thee, and will put
My word in His Mouth, and He shall speak unto them as I
shall command Him. And the man who shall not hearken
unto what the Prophet shall speak in My Name, I will require
it of him. Deuteronomy is a kind of repetition and sum-
mary of the Mosaic books : it is not therefore possible to
take from it a type and image of the legal priesthood. Yet
since we are not accustomed to be without understanding,
who in all think rightly by Christ's aid, we will tell our
readers and throw open the meaning of the passage in
hand : Lo again is the mystery of Christ plainly told us,
skilfully moulded by most subtle contemplation from like-
ness to Moses. For (says he) a Prophet shall the Lord i b- 15
your God raise up unto you of your brethren like unto me :
himself explaining, and that unflinchingly 1 , what is the idea i T opy«s
•which from the likeness to himself his declaration intro-
duces to us, clearly subjoins, According to all that thou lb. 16.
desiredst of the Loed thy God in the mount Sinai in the
day of the assembly, saying, Let us not hear any more the
voice of the Loed our God, neither let us see this great fire
any more, and let us not die. For he affirms that himself
x 2
308
Christ exact Mediator God and
Book 3.
c. v. 46.
h *
f| I
■mi-
; ii p
a
.*•
1 Cor. ii.
10.
Exod.
xxxiii. 20.
Infra xv.
15.
Infra xii.
49.
- avrrj
was at that time spoken of as a mediator, the Synagogue
of the Jews being yet powerless to have to do with things
above nature, and therefore prudently declining things
above their power. For such was the sight of God, sur-
prising the vision with unwonted sights, and the echoes
of the trumpets supernatural and intolerable to the hearers.
Therefore the mediation of Moses was instituted as me-
dicine of infirmity for those at that time, ministering to
the synagogue the things decreed of God. You will trans-
fer again the type to the truth, and will hereby conceive
of Christ, the Mediator of God and men, ministering to
the more teachable by means of human voice (when for
our sakes He was born of a woman) the Ineffable Will of
God the Father, made known to Him Alone, in that He
is conceived of as both Son, of Him, and Wisdom, know-
ing all things, yea the deep things of God. For since it
was not possible for the eyes of the body to fasten them-
selves upon the untempered and bare Divine and Ineffable
glory of the Essence which surpasseth all things (for there
shall no man (saith He) see My Face, and live :) needs was
the Only-Begotten Word of God co-fashioned after our in-
firmities, clothed in this human body according to the In-
effable mode of the economy, and manifesting to us the
counsel from above, that is of God the Father, saying, All
things that I heard of My Father, these will I declare unto
you, and again, For I spake not of Myself but the Father
which sent Me, He gave Me a commandment what I should
say and what I should spealc. Therefore as an image of the
mediation, Moses of old may be considered a type of Christ,
ministering most excellently to the children of Israel the
things appointed from God : but the mediation of Moses
was ministrative, that of Christ is free and more mystical,
in that He takes hold by Nature of the things mediated and
reaches unto both, I mean the manhood that is mediated
and God the Father.
For He was by Nature God, as the Only -Begotten of
God, as not separated from the Essence of Him Who be-
gat Him, and in-being in It 2 , as He is conceived to be
Man. Like Moses otherwise too. To unbelief, wrath. 309
also of it. But He was Man too, in that He became Flesh. Chap. 3.
c. v. 4C.
likening Himself to us, that through Him that which is
by nature far separated might be conjoined to God. When
then Moses says, A Prophet shall the Lord raise up unto
you Mice unto me, you will understand it no other wise than
we have just said. Since God Himself also sets His seal
on the word saying, Well is all which they spake; I will D£ ;Ut.
raise them up a Prophet like unto thee, and will put My 17, 18.
Words upon Him, and He shall speak unto them according to
all that I shall command Him. For the Son upholdeth all Heb. i. 3.
things by the ivord of His Power, as Paul saith, and telleth
us the words of the Father, inasmuch as He is ordained a
Mediator by Him, as is sung in the Psalms, as of Christ
Himself, And I was set King by Him upon Sion His holy Ps.ii.6,7.
Mountain, declaring the decree of the Lord.
But if it seem good to any, by other considerations also
to attain unto the mode of likeness, he will understand
Like unto me as lawgiver, and will bring forward as proof
the words, It was said by them of old, Thou shalt not com- S. Matth.
J J v. 27,28.
mit adultery, but I say unto you, Thou shalt not lust. He
will understand again like unto me, saying that He is a kind
of leader and master unto the being able to understand
the will of the Father, and to the things whereby there is
the high road into the Kingdom of Heaven : just as to
them of old too the blessed Moses appeared a teacher
of the instruction through the Law, adding everywhere
to his own words, That thou mayest live long, and that \ y \ ^ u y \
the Lord thy God may bring thee into the land which ^> xi -.?»
He sware to thy fathers. But since he subjoined to what 7.
has been said, And the man that will not hear what the^ e ^\ n
. .... xviu. 19.
Prophet shall speak in My Name, I iv ill require it of him ;
let the ignorant Jews, who harden their minds to most
utter stubbornness, consider that they are pouring self-
invited destruction upon their own heads. For they shall
be under Divine wrath, receiving the total loss of good
things as the wages of their rage against Christ. For if
they had believed Moses, they would have believed Christ,
for of Him he wrote.
310
Moses' writings not superior, but if
Jl- '\
Irr ; ' ; '
!lin :
: j > ■ i*
t j : - '
Book 3.
c. v. 47. 47 ^J M £ y y e fi e ii eve n0 ( fag writings^ }i QW shall ye believe My
Words ?
The verse might appear to a person, and with good rea-
son, to have great obscurity. For he might even without
being out of the mark, take to untrue surmises, supposing
that the books of Moses excel the words of the Saviour.
For the verse hath some such appearance, and as far as
one can say, taking it without accurate consideration, it
furnishes to the Mosaic writings a more worthy repute
than to the words of the Saviour. For by saying, If ye
believe not his writings, how shall ye believe My Words, He
somehow gives us to understand that the writings of Moses
are in a superior position to His Own words. But the
very nature of the thing will shew that this so incredible
idea is replete with the extremest folly : for how shall
the writings of Moses be conceived to excel the words of
the Saviour, when his were types and shadows, Christ's
the truth? And it would not perhaps be hard to expend
much reasoning hereupon : but things which are obvious
and receive their proof, not from without, but from them-
selves, I think it superfluous to say that they are not in ill
case or the reverse. For why should one waste time mak-
8 v0£ T °" * n £ ^ ne distinctions 3 about such things, and mince up 4
*KUT<xKep. -what is by no means hard into unseasonable babblings ?
Some such meaning as this then hath that which is said
by the Saviour. If (says He) ye who have the Law written
by Moses, and thoroughly study his writings, make no ac-
count of transgression of them, burying in strange oblivion
that which is full often read, how will ye be better disposed
to My Words, or how will ye shew yourselves more ready
and more obedient to My sayings, since ye have not often
nor always attended them, but hear them by the way, and
scarce once admit them into the bodily ears ? You shall
either clothe the verse in this dress, or you may consider
5 xpyvro- it in another way: for to love of learning 5 belongs the
Ma labour and research herein. The writings of Moses then
introduce a kind of preparation for, and typical outline
their clear teaching rejected, what hope yet ? 311
of the Mysteries of Christ, and the elements, so to say, Chap, 8.
of knowledge of Him are the things limned in Moses, as °' V " ^'
we shewed more at large by the things already examined.
But the end of the instruction of the Law is Christ, accord-
ing as it is written, Christ is the fulfilment of the law and cf. Rom.
the Prophets. They then (saith He) who received not the *' *'
elements of the beginning of the words* of God, and in their Heb. v.
folly thrust away the Law which by its clearer letter lead- 12,
eth them, how shall they attain to yet more perfect know-
ledge ? or how will the greater be acceptable, if that which
is little and inferior be by no means admitted?
a \6yo>y, as reads the uncial Ms. D. in place of \oyiuv.
CHAPTEE IV.
That oftentimes the departures of Christ from Jerusalem sig-
nify the transferring of His grace to the Gentiles : wherein is also
the discourse of the five barley loaves and the two little fishes.
Chap. vi. And after these things Jesus departed across the sea of
Tiberias.
\uh
W
1 woXujie-
pas, as
Heb. i. 1,
Supra
v.5.
S. Matth.
ix. 6.
First I think it needful to tell my hearers, that the Lord
evidently did not make His departures from Jerusalem
without some most necessary reason. There is an eco-
nomy on almost every occasion, and on the nature of things,
as on a tablet, He inscribes mysteries. Of what nature
then is the intent of the departure, and what is signified
thereby, we will make manifest in its proper time, the
chapters before us having reached their termination. For
having divided every thing into sections, and interpreted
what is profitable out of the Scriptures, and so set them
before our readers for their understanding, we will offer
the final consideration of the whole, epitomising in a sum-
mary what has been said in many portions 1 . But I think
we ought to speak first on what is now before us.
After these things (saith he) Jesus departed across the sea
of Tiberias. After what things, must be sought not negli-
gently. Christ then was manifested in Jerusalem as a
wondrous Physician. He had healed the man who had
been thirty and eight years in his infirmity, not by giving
him any medicine, not by devising any disease-repelling
remedy, but rather by a word, as God, by Almighty
Authority and God-befitting beck : for Arise (saith He)
take up thy bed, and go unto thy house. But since it was
Hir
Theparalytichealed, the Jews unhealed. Why Christ departs. 313
xxxiv. 18.
the sabbath, the Jews are ignorantly angry, who were sick c " a p- 4.
with the grossness of the letter, who more than he, were
bound by the folly that was their foster brother, who
were sick of the listless want of all good things alike,
who were paralytic in mind and enfeebled in habit, to
whom might with reason be said, Strengthen ye, ye wealc isa.xxxv.
hands and ye palsied knees. But they are angry, saying 3 *
that the honour due to the sabbath ought to be paid
even by the Law-giver Himself; they condemn Christ as
a transgressor, not admitting into their mind what is
written, Impious is he who says to a Jang, Thou transgresscst ? Job
For these things they received sharp reproofs from the
Saviour, and much and long discourse was prepared to
shew that the rest of the sabbath had been typically or-
dained for them of old and that the Son of Man is Lord S. Matth.
of the sabbath. But they prepared to no good thing, but
full ready for all waywardness, rise up against Him Who
teacheth what they ought to learn, and desire to kill Him
who would make them wise, rewarding Him, as it is written, -
evil for good. f|; xxxv -
After these deeds therefore and words, the Lord, as of
necessity, departs from Jerusalem, and since the Jeivs' Pas- infra
sover a was nigh (as we shall find a little further on) He ver " *
sailed across the sea of Tiberias, or the lake in the country
of the Jews so called. But since what principally drove
Him away, and induced Him to withdraw and to go to
other places and those so far removed from Jerusalem, was
(we have just said) that the Jews' Passover was nigh, I think
a The words, the Jews' Passover, here
and just below have been retained in the
text as there is no manuscript authority
for omitting them. But the whole con-
text indicates that the true reading is,
i] hopr)) roiv lovSalav, the Jews' feast
(though no known MS. of the Gospels
is cited as so reading); for the whole
scope of the passage that follows is
upon the Feast of Tabernacles, not the
Passover. S. Cyril appears to take this
chapter as contemporaneous in time
with chapter 7, in the commentary on
which no notice is taken of verse 2,
Now the Jews' feast of tabernacles was
at hand, except as forming the heading
of the chapter (Book iv chapter v). It
was pointed out to me some years ago
by the Rev. F. J. A. Hort, that an old
Latin translation of this work by George
of Trebizond omits the mention of the
passover here. But George of Trebizond
lived in the fifteenth Century and does
not appear to have had access to any
Ms. better or at all differing from that
from which Cod. Vat. and Cod. S. Marci,
Venice are co-transcripts, and moreover
his translation is very free and often of
the nature of an abstract rather than
a translation. It becomes impossible
therefore to lay any stress on bis onus,
sion of the words.
314 Feast of Tabernacles what. People easily sivayed.
Book 3.
cap. vi. 1.
*J
' : ii.
[<•**
■th
i ' '
4 w
Infra
vii. 1.
lb. 3.
it fitting to shew that exceeding well did Jesus eschew
being found in Jerusalem at that time.
The Law of Moses then commanded that the Jews should
hasten from the whole country round about to Jerusalem,
there to celebrate in a type the feast of tabernacles.
And the spiritual person will thence perceive the gather-
ing together of all the Saints into Christ, when they shall
be brought together from the whole world after the re-
surrection of the dead to the city which is above, the
heavenly Jerusalem, there to offer the thank-offerings of
the true pitching of tabernacles, that is of the framing
and abidance of bodies, corruption having been destroyed
and death fallen into death. As far as one can speak
as to the fact of history, the multitude of them who
went up to Jerusalem knew not number, and it was prob-
able that at that time the Pharisees had great influence,
making believe to take the part of the law, and mid so
great a multitude crying out against the transgressor,
or Him Who seemed to them to transgress. For it is
not at all hard to fire up the countless swarm of com-
mon people, when one says that they are wronged and
endeavours to stir them up even against those that have
nothing wronged them. For like water or fire, they
are flung about everywhere by unconsidered and ran-
dom impulses, and advance to everything that can hurt.
These things then the Lord not ignorant of, withdraws
privily from Jerusalem with His disciples, and goes across
the sea of Tiberias. But that He does exceeding well in
shunning the Jews who desire to kill Him, we shall see
by these things also. For the blessed Evangelist himself
says, And after these things Jesus walked in Galilee, for
He would not walk in Jewry because the Jews were seeking
to kill Him.
That He avoids walking -in Jewry, in order not to un-
dergo death before His time, I will grant (will some one
haply say) but whether He also avoids the feast, I do
not yet know. They then that were reputed His brethren
come to Christ in Galilee, saying, Depart hence and go into
V
Christ's lesson through Eis flight Aliens the Church. 315
Judcea, that Thy disciples also may see the works that
Thou doest. But the Lord answered them, Go ye up unto
the feast, I go not up unto this feast, for My time hath not
yet been fulfilled.
It is then very plain and clear, that the Saviour had
withdrawn from Jerusalem, not only sent into voluntary
banishment, so to say, from thence, but also loathing the
abomination of the unbelieving, both by His skill eluding
the fierceness of His persecutors, and by His prudence
thrusting back the dart of envy. He withdraws again,
albeit able to suffer nothing, even though He were pre-
sent, that He may limn us a fair example, not of cow-
ardice, but of piety and charity towards our neighbour.
For we shall know, led as by a pattern to the know-
ledge of what is profitable, that if our enemies persecute us,
even though no harm at all be seen in our remaining, yet
by retiring, and thereby evading the broadside of the on-
slaughts, and retreating from present heat, we may find
the anger of those who wrong us beyond its zenith, and
may cut away the boldness of their arrogance, profiting
those who were not good towards us, and that unjustly,
rather than ourselves profited, which is plainly, not seek-
ing our own but also others' good. The work of love
then, is the not wholly withstanding those who wish us
evil, nor by being satisfied with not being able to suffer
anything even if present, to work in them anger more
bitter, from its not being able to attain the mastery over
that which is hated. Love then, as Paul says, seeketh not
her own, and this was purely in Christ.
But if you fix again the keen eye of the understanding
upon what is written, you will be surprised to find a most
excellent economy in the departures of our Saviour, I mean
from Jerusalem. For He is driven out oftentimes by the
mad folly of the Jews, and lodging with the aliens, seems
both to be kept safe by them, and to enjoy due honour.
Where by He gives judgment of superiority to the Church
of the Gentiles, and through the piety of others, convicts
them of Israel of their hatred of God, and shews the cruel-
Chap.4.
CAP.vi.l.
lb. 8.
ICor.
xiii. 5.
316 The sea severs from Christ them who provoke Him.
\n
Book 3. ty that is in them by means of the gentleness that is in
CAP. VI. 1. J . J °
these, that m every respect they may be proved to have
been well and rightly thrust out of the promise to the
fathers. But the Lord having hastened away from Je-
rusalem, lodges not at one of the cities round about, nor
takes up His abode in the neighbouring villages, but
goes across the sea of Tiberias, by a most evident act all
but threatening thqse who blasphemously take up the
idea that they ought to persecute Him, that He would
so far depart from them and estrange Himself from their
whole nation, as even to make the way of their conver-
sion to Him in some sort impassable : for the sea can by
no means be trodden by foot of man. Some such thing as
this will He be found saying to them in what follows too,
Ye shall seek Me and shall not find Me, and whither I go, ye
cannot come. For most smooth and easy and free from rug-
gedness to those who by faith go to Him is the way of
righteousness; rugged and up-hill, yea rather, wholly im-
passable to them that provoke Him, as is said by one of
the holy Prophets, For right are the ways of the Lord, and
the just shall ivalk in them, but the transgressors shall fail
therein. Therefore the intervening tract of sea signifies the
toilsomeness yea rather the impassableness by the Jews, of
the way to Him, since God declares that He hedges up the
lb. ii. 6. ways of the ungodly soul, saying in the Prophets, Therefore,
behold, I will hedge up her way with thorns, and she shall not
find her path. What then the thorns there signified, this
here too the sea in that it separates the Insulted from those
who chose recklessly to insult Him, and severs the Holy
from the unholy.
But the type seems as though it were pregnant to us
with yet another hidden mystery. For when Israel was
sent forth from the country of the Egyptians, Pharaoh was
following in exceeding exasperation and, maddened at the
unexpected well-doing of the nation, was hastening by law
of battle to dare his envious and grievous designs ; he was
following, thinking he should be able to constrain to re-
turn to bondage those who had late and hardly slipped
Infra
vii. 34,
viii. 21.
Hos. xiv,
y.
Pharaoh of 'old drowned,now Jews make them selves Pharaoh. 317
away from under his serfdom: but God was leading His
people through the midst of the sea; and he hotly pursu-
ing, and by no means enduring to abate his anger, and
foolishly persuaded of his ungoverned wrath to fight against
God, was swallowed up in the midst thereof with his whole
army, and Israel alone was saved. But let now too Moses
come forward in the midst of us, who lamented beforehand
the mad folly of the Jews, and let him in his indignation at
their impiety towards Christ say to them, An evil and adul-
terous generation, do ye thus requite the Lord? Him that
bare thee through the midst of the sea and through mighty
waves thou drivest over the sea, and dost thou not blush at
persecuting Him? Thine then is the suffering, Jew:
thee will the sea at last swallow up. For to the persecu-
tors, not to the persecuted did death belong both then in
their case, and now in regard of Christ and of the unholy
Jews. The divine David too singe th to us, Let not the
waterflood overflow me, neither let the deep sivalloiv me up,
hinting at the all-dread shipwreck of the Synagogue of
the Jews, and entreating not to be swallowed up with
them in their depth of ignorance. But in respect of the
Egyptians and him that ruled over them, the peril was
then of their earthly bodies, but the Jews' conduct be-
ing in respect of what is more precious, more severely
are they punished; for they undergo punishment of the
soul, receiving recompence proportionate to their wicked-
nesses. For with reason was Pharaoh punished, endeav-
ouring to get what was free into bondage: contrariwise
again justly is Israel punished, for not entering into
bond-service under the Lord of all: but what the one
was to him in the might of his greed, this was he too
found to be towards God from his great vain-glory.
We must note, that he calls the Lake of Tiberias a
sea, in accordance with the words of Divine Scripture, /or
the gathering together of the waters called the" Creator Sea*.
Among profane 2 writers too the word is often indifferently
used, insomuch that some do not hesitate sometimes to
call the sea a lake.
Chap. 4.
cap. vi. 1.
Deut.
xxxii, 5,
6.
Ps. Ixix.
15.
Gen. i. 10.
2 irapa
rots e£«
318 Christ's ascent into the mountain. Loyalty of
Book 3.
c. vj. 2-4.
Jer.xii.7,
Infra xii.
32.
1
1 "
Infra
viii. 48.
S. Matth
xiii. 55.
ri
cf. Wis-
' dom xiii.
5.
h ]
; 1 : ■
•1 ' ■
Supra
v. 36 v
Infra x.
37, 38.
-r :
Wisdom
■ 1 r :
xiii. 5.
2 And a great multitude was following Him because they saw
3 His miracles which He did on them that were diseased: and
Jesus went up into the mountain and there He sat with His
4 disciples, and the Passover, a feast of the Jews, was nigh.
For when Christ had gone forth from Jerusalem, ac-
cording to that which is said in the Prophets; I have
forsaken Mine House, I have left Mine heritage; when hav-
ing spurned the disobedient and unruly people of the
Jews, He gave Himself to the aliens, then a great multi-
tude follow eth Sim. But He goeth up into a mountain, ac-
cording to that surely which He had afore said, And I, if
I be lifted up from the earth, will draw all men unto Me.
For He was lifted up from the earth, on ascending the
Cross for our sakes; He was lifted up again in another
way having ascended as unto a mountain, unto God-be-
fitting honour and glory. For we do not, like Israel, dis-
honour Him as Man, but we worship Him as God and
Saviour and Lord. For among them He was conceived
of as some lowly one and as nothing at all ; and verily they
would shrink not from calling Him a Samaritan, and with
graver dishonour would call Him the carpenter's Son : but
among them who believe on Him, He is admired as the
Mighty Worker and God, a Doer of miracles. For you
may hear how pious is the purpose of them who followed
Him. For because they saw His miracles upon the infirm,
therefore they thought they ought to follow Him more
zealously, as being led from the things performed propor-
tionably unto the knowledge of the Performer, and from
His God-befitting Authority considering that He who was
clothed therewith is by Nature Son. For by this way the
Saviour commanded us to advance unto faith in Him.
For the works that I do (saith He) the very works bear
witness of Me, and again, If I do not the vjorks of My
Father, believe Me not, but if I do, though ye believe not
Me, believe My works. As then from the greatness of the
beauty of the creatures, their Maker God is seen, so from
miracle, by a like process of thought, the Perfecter of
His followers. The brave and loyal shall ascend too. 319
signs is seen, and the faith of His followers is rightly
marvelled at.
But I deem that some more special and not obvious in-
terpretation is concealed in the things said. For we see
that the Evanglist says that they who followed Christ were
not only glad beholders 3 of miracles, but also of what mir-
acles they were most just admirers. For he adds, Which
He did on them that were diseased, that hence he might
shew that the frame of mind of those that followed Him
was contrary to that of the Jews. For these because He
had healed the sick of the palsy, are impiously angry,
but the former not only admire Him for these things when
present, but also flock together to Him at His departure,
as Wonder-worker and God. Let us then, who have
subscribed 13 unto ourselves Christ as our Lord, flee the
ignorance befitting the Jews, let us cleave to Him by
patience, as the most wise disciples did enduringly, by no
means enduring to depart from Him and be deserters, but
by our very deeds crying aloud, that which was valiantly 4
spoken by Paul, Who shall separate us from the love of
Christ ? Let us then follow Him, both persecuted and in flee-
ing from the stubbornness of those who strive against Him,
that we may both go up into a mountain and there sit with
Him, that is, may spring up into glorious and most ex-
cellent grace, by reigning together with Him, according as
Himself said, Ye which have followed Me in My temptations,
in the regeneration when the Son of Man shall sit in the throne
of His glory, ye also shall sit upon twelve thrones, judging
the twelve tribes of Israel. For I think that the disciples
being said to abide with the Saviour, and to go up into a
mountain and sit with Him, introduces these ideas.
5 When Jesus therefore lifted up His Eyes and saw that a great
company cometh unto Him, He saith unto Philip, Whence shall we
6 buy bread that these may eat ? and this He said to prove him, for
7 He Himself knew what He would do. Philip answered Him,
A lesson most excellent did Christ again devise for His
b iiriypa<j>6fj.evoi. The word was used inscribe his name as their Patron on the
of the neroiKoi at Athens who were public Register. Liddell and Scott sub
obliged by Law to have a Patron and to voce.
Chap. 4.
c vi. 5,6.
3 (j>i\o6e-
dfJLOVtS
4 veaviKzct
Rom.
viii. 35.
S. Matth.
xix. 28,
cf. S.
Luke
xxii. 28.
320 Hospitality to be striven after. Christ looks on and
Book 3.
c. vi. 5, 6.
5 UKpiXTOlS
li.ll
M
t \ if
Vi I'-
ll l:
Hi
|<-
up
yi
"Karavap-
KrjffftV to
grow stiff
7 Karave-
avteve-
ffdai
Rom.viii,
29, 30.
Num.
vi. 26.
8 iravSat-
alav
Proy.
x. 3.
disciples, and fittest for the most holy men, both per-
suading them in utter 5 straits to overcome cowardice in
respect of hospitality, and to cast far away hesitation
hereto, rather with more zealous motions to attain unto
the virtue thereof. For what is there greater than this
among those who know and will the things whereby it
befitteth to purchase unto themselves the friendship from
above ? For when no small crowd cometh to Him, and
an innumerable multitude is pouring forth like waters
upon the parts, wherein He was stopping, He immediately
ordered them to make preparations for feeding them. And
in truth it was not unlikely that the zeal even of a very
rich man would numb 6 , by the multitude of those he saw
startled into fear of not being able to be hospitable. But
Christ shews that it is nothing at all great, when our
brotherly love comes to a few, but wills that we should
overcome with manful courage 7 alsa things that surpass
our expectation, firmly grounded by confidence in Him to
boldness unto all good things.
In regard then of the narrative, the force of what is
said, aims not away from the mark; but changing again
these things unto their spiritual significance, and cutting
away the gross typical dress, we say more openly, that
those who by good zeal and faith seek Him, God fore-
beholdeth, as from a mountain, that is from His high and
God-befitting foreknowledge, according to that which is
said by Paul, For whom He did foreknow and predestinate
to be conformed to the Image of His Son, these He also
called. Christ then lifts up His Eyes as shewing that they
who love Him are worthy of the Divine Gaze, even as
in blessing it was said to Israel, The Lord lift up His Coun-
tenance upon thee and give thee peace. But not by the mere
looking on them is His grace toward them that honour
Him bounded, but the blessed Evangelist adding some-
thing more, shews that the Lord was not unmindful of the
multitudes, but well prepared for their food and entertain-
ment 8 : that hereby again thou mayest understand that
which is delivered us in Proverbs, The Lord will not suffer
-in;
Mil*
r
provides for His own. Philip why questioned. Whence. 321
the righteous soul to famish. For He sets before them
Himself, as Bread from Heaven, and will .nourish the souls
of them that fear Him : and prepareth all things sufficient
to them for sustenance, as he saith in the Psalms, Thou
preparest their food, for thus is Thy provision. And Christ
Himself somewhere saith, Verily poerily I say unto you, he
that cometh to Me shall never hunger. For He will give,
as we said before, food from heaven, and will richly be-
stow the manifold grace of the Spirit. He prepareth more-
over to give food to them that come to Him, not even
awaiting their asking. For we hioiv < not what we should
pray for as we ought, but He forecometh us in reaching
forth those things which preserve us unto eternal life.
He saith then unto Philip, Whence shall we buy bread? We
must needs see, why to Philip, although the rest of the
disciples were standing by and cleaving to Him: Philip
then was a questioner and apt to learn 9 , but not over quick
in ready power of understanding the more Divine. This
you will learn, if you consider with yourself that he, after
having followed the Saviour for a long time and gathered
manifold lessons concerning His Godhead and gotten to
himself apprehension through both deeds and words, as
though he had learnt nothing yet, in the last times of
the economy says to Jesus, Lord, shew us the Father,
and it sufficeth us ; but as saying it in his simplicity 1 he
was fitly re-instructed, So long time am I with you, and
hast thou not known Me, Philip? saith Christ. Therefore
as to one duller of understanding, and advancing more
slowly than he ought to the apprehension of things more
Divine, He puts forth the question, exercising the disciple
in faith. For this is one meaning of, To prove him 2 , in
this passage, although as the blessed Evangelist affirmed,
He Himself knew what He would do.
But His saying Whence shall we buy proves the uncare
for money 8 of them that were with Him, and their volun-
tary poverty for God's sake, in that they had not even
wherewithal to buy necessary food. Together with this
He works something, and orders it skillfully. For He
VOL. I. y
Chap. 4.
c vi. 6, 6.
Ps. Ixy. 9.
Infra
ver. 35.
Rom.
viii.26.
9 (piAofia-
Infra
xiv. 8.
1 d/co/fo-
■fjdws
lb. 9.
2 iretpd-
C(*>v, temp-
ting
3 rb a<pi-
\oxp-fuia.
rov
• I
f '-'■
i
■;
Book 3
c.vi.7-9.
J
4 els
&KpOV
iupiXap-
•yvpetv
322
Whence. S. Philip's slow advance.
I J
i'i.
I*
i *
.{'
i>
t;|.
!!■
. says Whence, not emptily, as to those who had taken no
trouble to provide anything at all, but as to those who
were accustomed to entire uncare for money 4 . Exclud-
ing then, and cutting short most skilfully expectation
arising from money, He well nigh persuades them to go
on to entreat the Lord, that He would, if He willeth
them when they have nothing to feed those that come
to Him, by His unspeakable Power and God-befitting
Might create food. For this was what yet remained,
and He was calling them at length to see that their only
remaining hopes were thence, according to the Greek
poets,
— the iron wound of necessity.
Two hundred pennyworth of bread is not sufficient for them,
that every one of them may take a little.
Feebly again does Philip advance, not to the power of
Jesus to do all things, and that easily, but on hearing Whence
shall we buy said to prove him, forthwith he catches at it,
and looks at the means by money alone, not conceiving that
the nature of the thing may be accomplished otherwise
than by the common law, and that practised by all, to
wit, prodigality of expenditure. Therefore as far as regards
5 a<pi\o- the disciples' uncare for money 5 and their possessing no-
XptiM-aTov fljjug^ an( j Philip's own apprehension, which did not as
yet with perfect clearness view the exceeding dignity of
our Saviour, liberality towards the multitudes is turned
into an impossibility. But it was not so, the will of the
Saviour conducts it to its completion. The impossible with
men is possible with God, and the Divine Power proves on
all sides superior to the natural order of things with us,
strong to accomplish all things wondrously, even what
overleap our understanding.
8 One of His disciples, Andrew, Simon Peter's brother, saith
9 unto Him, There is a lad here which hath five barley loaves
and two small fishes, but what are they among so many ?
10 Jesus saith,
He both thinks and reasons akin to Philip, and is con-
S. Luke
xviii. 27.
8. Andrew's tardy apprehension exalts Christ's Might. 323
victed of having a kindred apprehension of the Saviour
Christ. For neither considering the power, nor yet led by
the greatness of His preceding works unto Jesus' being
able for all things, and that most easily; he points out
what the lad has, but is evidently weak in faith : for what
are these (he says) among so many ? Albeit (for we must
say it) in no unready way 6 but resolutely rather ought
he to go forth to the memory of those things which had
been already miraculously wrought, and to consider that
it was a work by no means strange or foreign from Him
Who had transformed into wine the nature of water, had
healed the palsied and driven away so great an infirmity by
one word, that He, I say, should create food of that which
had no being, and multiply Divinely the exceeding little that
was found ready to hand. For the Authority that wrought
in the one, how should it not be able to work in the other?
Wherefore the pair of disciples answered more feebly than
was meet. But herein we must consider this again. For
those things which appear^to have been little falls in the
Saints, are oftentimes not without their share of profit, but
have something wrapt up with them, helpful to the nature
of that in regard to which is the charge of their apparent
infirmity. For the above mentioned holy disciples, having
considered, and openly said, one, that Two hundred penny-
worth of bread is not sufficient for them that every one may
take a little, the other, of the five loaves and two little fishes,
that what are these among so many ? raise the marvel to its
height, and make the Might of the Saviour most marked,
indicating by their own words the multitude that but now
was to be filled, and the strength of their unbelief is con-
verted into good testimony unto Christ. For in that they
confessed that so large money would not suffice the multi-
tude for even a slight enjoyment, by this very thing do they
crown the Ineffable Might of the Host, when He, while
there was nothing (for, as Andrew says, what were the lad's
supplies among so many ?) very richly outdid His work of
love towards the multitude.
The like littleness of faith we shall find in the wilderness
y 2
Chap. 4.
c.vi.8,9.
vireffra-
Kjxivus
Supra
ver. 7.
m
324 Moses understood not. Duty of faith since
Book 3.
c. vi. 8,9
il
-i j,
"' ~'i
-: i\
ifli
u J"
a 1 1 J
US;
Num. xi
4,5.
lb. 23.
in the all-wise Moses too. For they of Israel were weeping
and, excited to a foul lusting after the tables of Egypt,
were picturing to themselves unclean dishes of flesh, and
turning aside after most strange pleasure, of onions and
garlic, and the like unseemly things, and disregarding the
Divine good things, were attacking Moses their mediator
and leader. But God was not ignorant, for what the multi-
tude were eagerly groaning, and promised to give them
flesh. But since the promise of liberality was made in the
wilderness, and the thing appeared hard of accomplishment,
as regards man's understanding, Moses came to Him cry-
lb. 21, 22. ing out, The people among whom I am, are six hundred
thousand footmen, and Thou saidst, I will give them flesh,
and they shall eat a whole month : shall the flocks and the
herds he slain for them, and shall it suffice them ? And what
said God to these things ? Will the Lord's Hand suffice not?
For unto what can God be powerless ?
Therefore one may well say to the words of Philip and
Andrew also, Will the Lord's Hand suffice not ? And let us
too taking the nature of the thing by way of example, hold
that littleness of faith is the worst of sicknesses and sur-
passes all evil, and if God work or promise to do, be it
full surely received in simple faith, and let not the Deity
be accused, from our inability to conceive how what is
above us shall happen, by reason of our own powerless -
ness unto ought. For it becomes the good and sober-
minded and him that hath his reason sound, to consider this
too in his mind, how the bodily eye too sees not surely as
far as one would like, but as far as it can, and as the limit
of our nature permits. For the things that are situated
at too great a height, it cannot distinguish, even if it im-
agine them, with difficulty snatching even the slightest
view of them. So do thou conceive of the mind of man
also, so far as the bounds given it by its Maker it attaineth
and stretcheth forth, even if it be wholly purified ; for it
will see none of those things that are beyond, but will give
way, even against its will, to what is above nature, wholly
unable to grasp them. The things then that are above
nature so weak. God spared not Moses doubting. 325
us are received by faith, and not by investigation, and as Chap. 4.
he that so believes is admired, so he that falls into the °' V1 * '
contrary is by no means free from blame. And this will
the Saviour Himself testify, saying, He that believeth on the Supra
Son is not condemned, but he that believeth not is condemned
already.
Now having once taken up the discourse upon the duty
of not mistrusting God, come, let us again shewing forth
somewhat out of the sacred writings, put it forward, and
blazon forth the punishment of the unbelief for the profit
of our readers. Therefore (for I will go again to the
hierophant Moses) he was once bidden, in the wilderness,
when the people were oppressed with intolerable thrist,
to take Aaron, and smite the rock with his rod, that it
might gush forth fountains of water. But he, not wholly
believing the words of Him Who bade Him, but faint-
hearted by reason of human nature, saith, Hear notv, ye Num. xx.
rebels, must we fetch you water out of this rock ? And Moses ' '
lifted wp his hand and with his rod he smote the rock once
and again, and much water came out: and the Lord spake lb. 12.
unto Moses and Aaron, Because ye believed Me not, to sanctify
Me in the eyes of the children of Israel, therefore ye shall
not bring this congregation into the land which Ihave given
them. Is it not hence clear to every one, how bitter the
wages of unbelief? And if Moses so great as he was, was
reproved, whom shall God spare, upon whom will not He
who thus respecteth not persons, inflict His wrath for their
unbelief, since He would not spare 7 even that Moses, to 7 s V(ra .
whom He had said, I know thee above all, and thou didst Exod"
find grace in My Sight.
Make the men sit down : and there was much grass in the
place : the men therefore sat down, in number about Jive
thousand.
The Saviour practised His accustomed gentleness, and
takes away the sharpness of His reproaches. For He doth
not rebuke bitterly His disciples, albeit they were deeply
slumbering in respect of their faintheartedness and little-
ness of faith in Him : but rather He leads them by His
XXX1H.
12.
326 Christ wrought through Elias. Men alone counted, ivhy;
Book 3.
c. vi. 10.
I
I
1 Kings
xvii. 14.
Num.
2,3.
8 vtaut-
tchv
Deeds to the apprehension of the things which as yet they
believe not. For the words Make the men sit down have
no slight force, and wellnigh shew Jesus speaking after
this sort, slow to understand My Power, and to per-
ceive Who it is that speaketh, Make the men sit down,
that ye may see them filled with the nothing that lies be-
fore you and marvel. Make the men sit down. For it is
what is lacking to them. For not two hundred pence
would have sufficed to get means of life for the multitudes,
but the lack of money such as men use, in respect of its being
able to preserve life, My Power shall attain, which calleth
all things into being, and createth out of things which
are not. Nor did Elias the Prophet render the widow's
cruse of oil unfailing, and make the barrel the source
of unwasting food : but He, Who gave him the power,
shall He not be able to multiply nothing, and to render
any mere chance supply a fount of His ineffable Bounty
and the principle and root of unlooked for grace ?
It is not incredible that such were Christ's thoughts in
what He said. Profitably doth the blessed Evangelist men»
tion, that there was. much grass in the place, shewing that
the country was fit for the men to sit down in. But observe
how, whereas the multitude of them that were fed was
promiscuous, and that women were there with their child-
ren, he numbered the men only, following I suppose the
custom of the Law. For Grod commanded the hierophant
Moses, saying, Take ye the sum of all the congregation of
the children of Israel, after their families, by the house of
their fathers, ivith the number of their names, by their polls,
every male from twenty years old and upwards. The Pro-
phet did as he was commanded, and collected a great
list of names, and is seen to have completely passed over
females and childhood, and enrols the multitude that are
of full age. For honourable in the book of God too is all
that is manly and vigorous 8 , and not what is infantile
in purpose after good things. Therefore did he honour
the custom of the Law also herein, and form again some
spiritual conception. For shall we not with reason say, if
their reward. Grass, res£. Christ gives thanks oiw Pattern. 327
we look to the whole mind of the passage, that the violent
and vainglorious people of the Jews Christ rightly turns
away from and leaves : but receives very graciously them
that come to Him, and fattens them with heavenly Food,
reaching them the Spiritual Bread, which strengthened
man's heart ? For He feedeth them not sadly 9 , but joy-
ously and freely and with much enjoyment in piety. For
this the reclining of the multitudes on the grass signifieth,
so that now too it is fit that each one to whom such grace
has been vouchsafed should say that in the Psalms, The
Lord is my Shepherd, and nought shall fail me : in a grassy
spot there He settled me. For in much enjoyment and de-
light through the gifts of the Spirit is the mind of the
Saints fed, as it is said in the Song of Songs, Eat and
drink and be inebriated, ye neighbours. But while there were
many, and they sitting down promiscuously, as we said
before, he mentioned the men alone, passing over in silence
the women and children profitably for the idea [conveyed
thereby] . For he teaches us, as in a riddle, that to those
who quit them as men, that is, in good, will the food be
supplied by the Saviour more fittingly and specially, and
not to those who are effeminate unto no good habit of
life, nor yet to those who are infantile in undei-standing,
so as to be thereby able to understand none of the things
that are necessary to be known.
11 Jesus therefore took the loaves, and when He had given
thanks, He distributed c to them that were set down ; likewise
of the fishes also as much as they would.
He gives thanks, as an ensample to us and a pattern
of the piety which ought to be in ns : and attributes
again as Man the Power of the miracle to the Divine
Nature. For this was His custom, both helping by an
example of piety, as we have said, those to whom He was
manifested as a Teacher of what is most excellent, and by
an economy concealing yet His God-befitting Dignity,
till the -time of His Passion should be at hand: for it was
c The words to the disciples and the Codices and the earliest Syriac transla-
disciples S. Cyril appears to omit with tion.
the Alexandrine Vatican and Sinaitic
Chap. 4.
c. vi. 11.
Ps. civ.
15.
9 iwiir6-
va>s
Ps. xxiii.
1, 2.
Song of
Sol. v.
1.
328 He wills to be hid, speaks as God and Man. Blessed.
li' 1
■m
Book 3.
c. vi. 11.
Infraxiv.
SO, cf. 1
Cor. ii. 8.
Infra xi.
41.
1 iropct-
\(\VfJ.4fOV
lb. 42.
lb.
S. Matth.
xiv. 19.
1 Tim.
iv. 4, 5.
His earnest care that it should be hid from the prince of
this world. For this reason, doth He elsewhere too
use words befitting men, as a Man, and heals again the
understanding of His hearers, sometimes making most
wise alluring as in the words, Father, I thank Thee that
Thou heardest Me. Seest thou in how human guise His
speech, and well calculated to trouble the understanding
of the more simple ? But when He says this, as Man, then
again He straightway unfolds the mode of the economy,
and the object of His will to lie hid, by most excellent
arrangement fortifying the mind of the more simple which
had received a shock 1 . For I knew (He saith) that Thou
hearest Me always. Why then dost Thou speak these
things ? Because of the multitude which stood by I said it,
that they may believe (saith He) that Thou sentest Me.
Is it not then hereby plain, that with a view manifoldly
to assist us, and to fulfill, as befitted Him, the secret
economy with Flesh, He sometimes speaks more lowlily,
than He really is ? As therefore in that passage, I thank
Thee, is taken economically, so here too. [ d iZe blessed is
understood of the bread.]
But we must observe that instead of gave thanks, Mat-
thew has said, blessed, but the edition of the saints will
in no wise differ. For Paul will shew that they are both
one, saying that every meat e of God is good, and nothing to
be refused : for it is sanctified by the word of God and prayer.
But that which is sanctified through the prayer in suppli-
cation, which we are wont ever to make over the table,
is surely blessed. -
But since it is fit that nothing profitable be left unin-
vestigated by us ; come let us say a little of the five loaves
which the lad had and of the two little fishes : for both the
m
d I have bracketed the words, He
blessed is understood of the bread, which
as the text at present stands i'oi m part
of the sentence. But the words seem
as if they were a marginal explanation
of the next. clause, such as occur at
times in Mss.
The explanation given by S. Cyril in
this next clause would seem to be, that
what is sanctified 9 (us S. Paul says) by
prayer is blessed, and that in prayer
thanksgiving is included, so that when
our Lord gave thanks, the thanksgiving
was itself a blessing of the bread.
e jSpcSjua. So reads S. Cyril (though
no known Ms. of S. Paul has it) in the
place of the usual Krlff/xa, creature.
I
Loaves why barley, fish why two.
329
species itself, and besides the numbers are replete with Chap. 4.
mystery. For why (will some more studious person say) ' '
were not the loaves rather five, and the fishes three ? why
not five, and the fishes four ? what occasion was there at
all for recounting the number found, and why did not he
rather say more simply and absolutely that the innumer-
able multitude of them that followed Him were fed off ex-
ceeding few chance things ? But the fact that the blessed
Evangelist recounted very diligently these things too, gives
us something surely to think of, which we must needs
search into.
He says then that the loaves are five, and they of barley,
and the fishes two, and with these Christ feedeth them
that love Him. And I think (and let the lover of wisdom
look out for something better) that by the five barley loaves
are signified the five-fold book of the all-wise Moses, that is,
the whole Law, bringing in as it were coarser food, that by
the letter and history. For this the bay-ley hints at. But
by the little fishes is signified the food got through the
fishermen, that is, the more delicate books of the dis-
ciples of the Saviour; and these two (he says), the apos-
tolic and Evangelic preaching, shine forth among us. And
both these are draughts and spiritual writings of the fish-
ermen. The Saviour therefore mingling the new with the
old, by the Law and the teachings of the New Testament
nourishes the souls of them that believe on Him, unto
life, plainly eternal life. That the disciples were of fisher-
men, is (I suppose) plain and clear : and though all were
not so, yet since there are some such among them, our
argument will not recede from truth in what has been
said.
12 When they were filled, He saith unto His disciples, Gather up
13 the fragments that remain, that nothing be lost. Therefore
they gathered them together, and filled twelve baskets with
the fragments of the five barley loaves which remained over
and above unto them that had eaten.
To some one Christ may seem out of sparing of the frag-
330 Why Christ gave such abundance of fragments.
Book 3.
vi. 12, 13.
Isa. lviii.
7.
S. Luke
vi. 38.
Deut. xv,
11.
ments to have bidden His disciples to gather them to-
gether. Yet (I think) every one will fitly imagine, that
Christ would not endure to descend to such littleness : and
why say I Christ ? not even one of us would do so : for
what would be supposed to be the remnant of five barley
loaves ? But the verse has a great economy, and makes
the miracle evident to the hearers. For so great is the
efficacy of God-befitting Authority in this matter, that not
only was so great a multitude sated from five barley loaves
and two little fishes, but twelve baskets full of fragments
were gathered besides. Moreover the miracle repelled
another (as is like) suspicion, and by the finding of the
fragments confirmed the belief of there having been really
and truly an abundance of food, and not rather the ap-
pearance of a vision deceiving both the eye of the feas-
ters and of those who minister to them. But greater
yet and more noteworthy, and of exceeding profit to us,
is this : consider how by this miracle He makes us most
zealous in our desire to exercise hospitality most gladly,
wellnigh calling aloud to us by the things that were done,
that the things of God shall not fail him that is ready
to communicate, and rejoiceth in habit of neighbourly love,
and readily fulfilleth what is written, Break thy bread to
the hungry. For we find that the disciples at the begin-
ning were hampered by reluctance about this, but seeing
they were thus minded, the Saviour gave them, a rich
gathering from the fragments: and teacheth us too there-
by, that we, on expending a little for the glory of God,
shall receive richer grace according to the saying of Christ,
Good measure, pressed down and shaken together and run-
ning over, shall they give into your bosom. "We must not
be slothful therefore unto the communion of love to the
brethren, but rather advance unto good resoluteness, and
put as far as possible from us the cowardice and fear that
dispose us to inhospitality and, confirmed in hope through
faith in the power of God to multiply little things too,
let us open our bowels to the needy, according to the
appointment of the Law, for He says, Thou shalt open
Now time to shew mercy. Christ ivorhs through others. 331
thy bowels* wide unto thy needy brother within thee. For
when wilt thou be found merciful, if thou remainest hard
in this life ? when wilt thou fulfil the commandment, if
thou sufferest the time of being able to do it to slip by
in idleness ? Remember the Psalmist saying, For in death
there is none that remembereth Thee : in the grave who shall
confess to Thee ? For what fruit is there yet of the dead,
or how shall one of them that have gone down into the
pit remember God by fulfilling His Commandments ? For
God closed upon him, as it is written. Therefore did the
most wise Paul too instruct us, writing to certain, While we
have opportunity let us do good.
And these things shall be said for profit from the nar-
rative. But since we taking what has been said in a spi-
ritual sense (for so we ought, and not otherwise) said
that by the five barley loaves the book of Moses was
hinted at, and by the two little fishes, the wise writings of
the holy Apostles : in the gathering together of the frag-
ments too, I suppose we ought to perceive some mystical
and spiritual conception, agreeing with the order of the
account. The Saviour then commanded the multitudes to
sit down, and having blessed, He distributed the bread
and the fishes, i. e., through the ministry of the disciples :
but when they that had eaten were miraculously filled,
He commands them to gather together the fragments,
and twelve baskets are filled, one (it seems) for each of
the disciples : for so many were they too. What then
shall we understand from thence, save surely this, and
truly, that Christ is the President 3 of them that be-
lieve on Him, and nourishes them that come to Him with
Divine and heavenly food? doctrines plainly of the Law
and Prophets, Evangelic and Apostolic. But He does not
altogether Himself appear as the Worker of these things,
Chap. 4.
vi. 12, 13.
Ps. vi. 5.
J ob iii.
23.
Gal.vi.
10.
yvpidp-
President
of solemn
meeting
f S. Cyril seems to read t& ffir\6.yx va ril's writings, viz., De Adoratione lib.
<rov thy bowels for t^v x e 'P a ffov thine 8. p. 271 where S. Cyril cites this among
hand, which the LXX, following the passages of the Pentateuch bidding bro-
il ebrew, has. Dr. Holmes in his most therly love : and in an exhortation to
diligently laborious edition of the LXX, almsgiving in his 18th [19th in ed.] Pas-
which he did not live to complete, has chal homily p. 253.
cited two other instances from S. Cy-
332 Basket of fragments reward of teachers. Rejection of Jews.
Book 3.
c. vi. 14.
S. Matth
x.20.
lis
3 irepj<£a-
yfia
but the disciples minister to us the grace from above (for
it is not they that speak, as it is written, but the Spirit
of the Father which speaJceth in them) yet not without
reward to the holy Apostles shall be their labour therein.
For they having dispensed to us the spiritual food, and
ministered the good things of our Saviour, will receive rich-
est recompense and obtain the fullest grace of bounty
from God. For this and nothing else, I think, is the
meaning of the gathering together of a basketful by each
at the commandment of Christ, after their toils and the
service expended upon the feasters. But there is no
doubt, that after them the things typically signified will
pass also to the rulers of the holy Churches.
14 The men therefore, when they had seen the miracle that Jesus
did', said, This is of a truth the Prophet that should come
into the world.
They marvel at the sign who know how to approve
things God-befitting, and regulate themselves by human
reason rather than are diseased with unreason befitting the
beasts, as were the blasphemous Jews, who, when they
ought to have profited by the publicity 3 of the things
wrought, lost even the power of right judgment. For they
deemed that Jesus ought now to be stoned also, because
He so often appeared as a Worker of miracles. Superior
then, and that in no small degree, to the folly of those men,
are they who marvel, soberly persuaded by this one great
miracle, that He it surely was Whose coming into the world
as a Prophet was foretold. But observe, how great a differ-
ence hence appears, I mean, between the race of Israel, and
those situate out of Judaea; for the one, although they
were spectators of many things, and those not unworthy
of admiration, are not only hard of heart and inhuman, but
also desire unjustly to slay Him Who was zealous to save
them, driving Him with their wild folly from their city
and country : while they who dwelt away from Jerusalem,
and hence signify the race of aliens, from one miracle alone
glorify Him, and nobly determine that their conceptions
of Him should be received with faith unhesitatingly. From
Christ eschewedglory ,they too who thirst j or the 'eternal glory, 333
all these things, was Israel shewn to be self-condemned
and self-invited to her final just rejection, and that it was
due to the Gentiles to obtain at length their share of mercy
from above and love through Christ.
15 When Jesus therefore perceived that they would come and
take Him by force to make Him a King, He departed again
into the mountain Himself Alone.
Most praiseworthy judgment would one give, and full
rightly, to those who had been easily brought by the great
miracle to believe, that it was indeed befitting that their
very choicest should be Christ's, and their chiefest offered
to Him as an honour. For what else but this does their
desire to choose Him for their King signify to us ? But
among other things one may admire this too ; for Christ is
made an example to us of contempt of glory 4 , in. that He
flees from those who desire to give Him due honour, and
refuses a kingdom that highest earthly prize, although to
Him it was in truth no object of envy, in that He with
the Father reigneth over all things, yet giveth He to them
too who look for the hope to come, to understand that little
to them is worldly greatness, and that it is not good to
accept honours in this life, that is, in the world, though
they offer themselves, that they may mount up to honour
from God. For unseemly is .it in truth that they should
wish to shine in these things, who are pressing on to the
Divine grace, and thirsting for everlasting glory.
We must then eschew the love of glory, sister and
neighbour of arrogance, and not far distant from its bor-
ders. And illustrious honour in this present life let us
eschew us hurtful, let us rather seek for a holy lowliness,
giving way to one another as the blessed Paul too ad-
monisheth, saying, Be each among you so minded accor-
ding to what was also in Christ Jesus; Who, being in the
form of God, thought it not robbery to be Equal with God,
but emptied Himself talcing servant's form, made in the like-
ness of men, and being found in fashion as a Man, He hum-
bled Himself, made obedient unto death, even the death
of the Cross : wherefore God also highly exalted Him and gave
Chap. 4.
c. vi. 15.
4 ad>i\o-
8o|ios
Phil. ii.
5—9.
cf. supia
p. 138
334 After lowliness exaltation. Chbist's departure over
. J.
•li;
Book 3.
c. vi. 15.
avarpe-
Him the g Name which is above every Name. Seest thou how
His voluntary abasement hath a glorious consummation, and
His lowly-mindedness shews itself a root of many good
things to us ? For the Only-Begotten being in the Form
of God the Father hath humbled Himself, being made Man
for our sakes, but even though He appeared in this life with
Flesh, yet He remained not lowly : for He hastes back 5
to His ancient Dignity and to His God-befitting glory,
even though He became Man : this same way may one
suppose will it be as to us too. For when we bring our-
selves down from the empty heights of the present life
and seek low things, then shall we surely receive in re-
turn the glory from above, and mount up unto being
gods by grace, receiving after likeness so to say to Him
Who is truly and by Nature Son, the being called children
of God. And that I may say something akin to the subject
before us, let us refuse, if it offer itself, excellency upon
earth, the mother of all honour, if we mind heavenly
things, and live for things above rather than those on the
earth.
But our discourse is not devoid of spiritual thought,
therefore we will repeat, summing up as it were the
whole force of what has been done, and again going
through from the beginning the account before us. For
so will it become clear to us what is about to be said,
specially as the blessed Evangelist hath added, as though
6 airapal- hinting at something necessary and not to be rejected 6 ,
rijToy tha^ jj e withdrew into the mountain Himself Alone. There-
fore rejecting the cruelty of the Jews, Christ began to de-
part from Jerusalem, which plainly is, I have forsaken Mine
House, I have left Mine heritage. When He had crossed
the sea of Tiberias, and was very far removed from their
folly, He goes up %nto a mountain together with His dis-
ciples. This we said signified the impassable so to say
and impracticable nature of the way to Him unto the Jews,
Jer. xii,
7.
supra
ver. 3.
Supra
p. 316.
e the name which is. This passage is found in the Alexandrine, Vatican and
often found in S. Cyril's writings with Sinaitic codices,
the article as here: the article is likewise
sea, forsaking Jews. Recapitulation of whole.
335
and Christ's withdrawal from them in anger at His Pas- Chap. 4.
sion, for a season, that is, the fit time, and that Christ will
be manifest, together with His disciples, when He departs
from Judaea, and goes unto the Gentiles, transferring
His grace to them. From the mountain did He look on
them that followed Him, and moreover take thought for
their food. And this again we said signified as it were
typically, the supervision from above which is due to the
Saints according to, The eyes of the Lord are upon the righ- Ps.
teous, and that Christ is not without thought for them XXX1V ' ° -
that fear Him. Next much people were miraculously fed
with the five loaves and two little fishes ; of which we de-
fined that they ought to be conceived to be the writings
of the Saints old and new set by the Apostles before them
that love Christ. Moreover, that the choir of the disciples
will receive from God the rich fruit of their ministry to
usward, and after them, the overseers of the holy churches
of God: for the type was in the beginning to all in them.
Next the spectators marvel at the miracles, and devise to
take Jesus by force for a king. This He understanding, de-
parts alone into the mountain, as it is written ; for when
Christ was marvelled at by the Gentiles, as Wonder-worker
and God, when all enrolled 11 Him their King and Lord,
then was He received up Alone into Heaven, no one at
all following Him thither. For He, the Firstfruits of the
dead, hath gone up Alone into the great and truer moun-
tain, according as is said by the Psalmist, Who shall ascend Ps - *xiv.
into the hill of the Lord ? or who shall stand in His holy
place ? He that hath clean hands and a pure heart. For
such an one shall follow Christ, and shall go up into the
spiritual mountain also, at the time of the Kingdom of
Heaven. But He hath withdrawn into the mountain, that
is, hath gone up into Heaven, not refusing to reign over
them that believed on Him, but delaying the time of His
more manifest kingdom, until His return to us from above,
when He shall descend in the glory of the Father, no
longer by miracles, as before, known to be truly and by
h eireypctycwTo see above on verse 2, 3, p. 319. note b.
-M
336 Why Alone. He teaches disciples, the world's teachers.
Book 3.
vi.16, 17
3*1
Ps.
lxxxiv. 7.
Phil. ii.
15.
Nature Lord, but by God-befitting glory confessed that
He is undoubtedly King.
Therefore (for I will say it again briefly, compressing
the multitude of words), when by His miracles He was
believed on and acknowledged to be God, having gone
away from the Jewish people, then do all press forward to
receive Him for their King, but He ascends into Heaven
Alone, laying up for its fitting time the more open mani-
festation of His Kingdom.
16 And when even was come, His disciples went down unto the
17 sea, and entered into a ship and went over the sea unto
Capernaum.
The first sign having been miraculously accomplished,
His flight and withdrawal are economically found to be
the root again and occasion of another, and the Wonder-
worker proceeds, as it is written, from might to might \
For since He was being sought as King by them who were
astonished at that great miracle, and was Himself refusing
worldly honours according to the preceding account; it was
altogether necessary that He should depart from the place,
yea, rather from their whole country. In order then that
He might seem to have sailed away, and might relax
somewhat the intensity of the seekers, He orders the dis-
ciples to depart before Him, but Himself stays, advanc-
ing opportunely unto the next miracle. For it was His
most earnest endeavour, by every occasion and act, to con-
firm the mind of the Apostles in their faith to Himward.
For since they were to be teachers of the earth, and to
sl^ne forth as lights in the world, as Paul saith, He neces-
sarily led them to all things that would profit them. For
this was to shew kindness not on them alone, but to those
also who should be led by them unto the unerring appre- -
hension of Him.
But why (will some one perchance say) after that miracle,
is the Power of Jesus to walk on the very sea immediately
introduced ? Such an one shall hear a very credible cause.
1 4k Svvd/jitus us Svvafitv, Mvapis, acle, as in S. Matth. xiii. 58, And He
might, meaning also a mighty deed, mir- did not many mighty works there.
w--
He teaches them through miracle. Alone in storm. 337
For when He desired to feed the multitudes, Philip and Chap, 4.
vi 17 18
Andrew supposed that He would be powerless thereto, ' '
the one saying that no small sum of money would barely
suffice them for just a little enjoyment, the other telling
that five loaves and two small fishes were found with one of
the lads, nay that what was found was nothing to so great
a multitude ; and from all (so to speak) their words, they
thought that He could do nothing out of the due course
"of our affairs : — needs, in order that He might free Him-
self from so petty a conception, and might bring the still
feeble mind of the Apostles to learn, that He doth all
things wondrously which He willeth, unrestrained by the
nature of things, the necessary order of things not ham-
pering Him in the least, does He place under His Feet the
humid nature of the waters, albeit unpractised 7 to lie 7yue\e-r^-
under the bodies of men, for all things were possible, as eX°ou
to God. Evening then being now come, and the time abat- / ^ €T J 1 ^
ing the vigilance of those who were seeking for Him, the )> een con -
choir of the holy disciples goes down to the sea, and began and seems
to sail away immediately, obeying in all things their God ary< s "
and Teacher, and that without delay.
And it was now dark, and Jesus was not come to them,
18 and the sea arose by reason of a great wind that blew.
Many things at once are being profitably contrived 8 , 8 ohcovo-
and the circumstances drive the disciples to a more zealous
search after the Saviour. For the deep darkness of the
night troubles them, hovering like smoke upon the ra-
ving waves, and takes from them all knowledge of whither
at length to steer. Moreover the fierceness of winds
troubles them not a little, riding on the waves with a rush-
ing noise, and raising the billows to unwonted height.
Yea, and though these things had taken place, Jesus (it
says) was not yet come to them : for herein was their special
danger, and the absence of Christ from the voyagers was
working increase of their fear.
They therefore must needs be tempest-tost, who are not
with Jesus, but are cut off, or seem to be absent from
vol. i. z
V
t
I
H
I
i;
if
ll'j
EJ
338 Without Jesus no safety. Brave endurance. In
Book 3. Him through their departure from His holy laws, and
vi. 19, 20. severe( j b eC ause of sin from Him Who is able to save.
If then it be heavy to be in spiritual darkness, if griev-
*Karranrvl us to be swallowed up 9 in the bitter sea of pleasures, let
7<F(r "' us receive Jesus : for this will deliver us from dangers,
and from death in sin. The figure of what has been said
will be seen in what happened, He will therefore surely
come to His disciples.
19 So when they had rowed about five and twenty or thirty
furlongs, they see Jesus walking on the sea and drawing nigh
20 unto the ship ; and they were afraid. But He saith unto them,
It is I, be not afraid.
When they are separated by great interval from the land,
and it was like that they in their trouble would no way be
saved (for they were now in the midst of the sea) then
Christ thrice longed for appears to them. For thus could
He give most welcome salvation to those in danger, when
fear had already cut off all hope of life. But He appears
to them miraculously (for so was it ordered to their greater
profit) and they are astonished beholding Jesus going
through the midst of the sea and upon the very waters,
and make the miracle an addition to their fear. But Christ
immediately relieves them from their misfortunes, saying, I
am, be not afraid. For need, need must all disquiet be
away, and they be openly superior to all danger, to whom
Christ is now present. We shall see then by this again,
that we ought to have a spirit courageous and manly in
temptations, and endurance intense from hope in Christ,
confirmed unto good confidence in our being surely saved,
even though many be the fears of temptation that pour
around us.
For observe that Christ does not appear to those in the
boat immediately on their setting sail, nor at the com-
mencement of their dangers, but when they are many
furlongs off from the land. For not when the condition
which harasses us first begins, does the grace of Him who
saves visit us, but when the fear is at its height, and the
danger now shews itself mighty, and we are found, so to
deep peril He comes and red and jut/. Apostles' successors. 339
say, in the midst of the waves of afflictions : then unlooked Chap. 4.
for does Christ appear, and puts away our fear, and will °' vi ' 21 *
free us from all danger, by His Ineffable Power changing
the dread things into joy, as it were a calm.
21 They therefore would receive Him into the ship, and imme-
diately the ship was at the land whither they were going.
The Lord not only releases the voyagers from dangers,
wondrously shining on them, but also frees them both from
toil and sweat, by His God-befitting Power thrusting for-
ward the ship on to the opposite shore. For they were
expecting that by rowing on still, they should with diffi-
culty be able to reach the end, but He releases them from
these their toils, revealing Himself to them in a very little
time the Worker of many miracles to their full assurance.
When then Christ appears and beams upon us, we shall
without any labour succeed even against our hope, and we
who are in danger through not having Him, shall have no
more need of toil to be able to accomplish what is profit-
able for us, when He is present. Christ then is our de-
liverance from all danger, and the accomplishment of
achievements beyond hope to them that receive Him.
But since we have discoursed on every portion of the
subject singly, come and let us, joining the meaning hereof
with the connexion of the preceding portions, work out the
spiritual interpretation. We said then that Jesus ascended Supra
into Heaven as into a mountain, that is to say, being re- He. 335 '
ceived up, after His resurrection from the dead. But when
this has taken place, then His disciples alone and by them-
selves, a type of Ecclesiastical teachers in succession through-
out all time, swim through the billows of this present life
as a kind of sea, meeting with varied and great tempta-
tions, and enduring no contemptible dangers of teaching
at the hands of those who oppose the faith and war against
the Gospel preaching : but they shall be freed both from
their fear and every danger, and shall rest from their toils
and misery, when Christ shall appear to them hereafter
z 2
%)t
j ;; 340 At Second Coming Cliurch gains her haven.
< ! Book 3. too in God-befitting Power, and having the whole world
*' [ ' ' ' under His Feet. For this I deem His walking on the
f \\ sea signifies, since the sea is often taken as a type of the
• {) Ps. civ. world by Divine Scripture, as it is said in the Psalms, This
^1; ' great and wide sea, there are things creeping innumerable,
:■■ | S.Matth. loth small and qreat beasts. When Christ then cometh in
fe ' . xvi. 27. .
:. : | " the glory of His Father, as it is written, then shall the ship
of the holy Apostles, that is, the Church, and they that sail
therein, i. e., they who through faith and love toward God
are above the things of the world, without delay and without
all toil, gain the land, whither they were going. For it was
their aim to attain unto the Kingdom of Heaven, as to
a fair haven. And the Saviour confirms this understanding
of all that has been said, in that he says to His Disciples at
Infra one time, A little while and ye shall no 'more see Me, and
again a little while and ye shall see Me, at another again,
« - , lb. 33. Tribulation shall ye have in the world, but be of good cheer,
Ijjj I have overcome the world. But in the night the Lord com-
eth down from the mountain and visiteth His disciples who
are watching, and they look on Him coming, not without
fear (for they tremble) that something needful for our un-
IH derstanding may in this too be made known unto us. For
If; He shall descend from Heaven, as in the night, the world
j; yet sleeping and slumbering in much sin. Therefore to us
w S. Matth. too doth He say, Watch therefore, for ye know not what hour
\i] XX1V * "" your Lord doth come. The parable too of the Virgins will
Ij'i no less teach us this. For He says that five were wise, five
lb. xxv. foolish : but while the Bridegroom tarried, they all slumbered
' ' and slept: and at midnight there was a cry made, Behold, the
Bridegroom cometh, go ye out to meet Him. Seest thou how
at midnight the Bridegroom is announced to us ? And what
the cry is, and the mode of the meeting, the Divine Paul
tiji i Thess. will make known, saying at one time, For the Lord Him-
i' ' iv. 16. .
self shall descend from heaven with a summons, with voice of
archangel, with the trump of God, at another of the saints
lb. 17. who are raised up, we which are alive and remain shall be
caught up together with them in the clouds to meet the Lord
in the air, and so shall we ever be with the Lord. But the
$
The good will fear. Nought hid. Seek not glory. 341
disciples being smitten with fear, albeit they saw Him Chap. 4.
• vi 99 9^1
coming, and were found in toil and watching, signifies that ' ' "
the Judge will come terrible to all, and that the righteous
man will surely quake within himself, proven as by fire,
albeit ever foreseeing Him Who was to come, and not
shrinking from toils in virtue, nourished in vigilance 1 alike l Aty^
and good watching. But the Lord doth not enter into the
ship with His disciples, as though He were going to sail
with them, but rather moveth the ship on to the land. For
Christ will not appear co-working any more with those who
honour Him, unto their achievement of virtue, but to give
to them that have already achieved their looked-for end.
22 The morrow, when the people which stood on the other side of
the sea saw that there was none other boat there save that one
whereinto His disciples were entered, and that Jesus went not
with His disciples into the boat, yet that His disciples had gone
23 away, howbeit there came other boats from Tiberias nigh unto
the place where they did eat bread, after that the Lord had
given thanks.
The miracle does not escape notice, I mean Jesus walking
on the very sea, although it took place by night and in the
dark, and was ordered in secret. But the crowd of those who
were wont to follow Him perceives, assured (as is probable)
by much watching, that He had neither sailed with His dis-
ciples, nor had crossed in any other ship. For there was
there the Apostles' ship alone, which they took and went
away before Him. Nought then is hidden of what is good
even though it be performed in secret by any, and here we
see that that is true, Nothing is secret that shall not be made s. Luke
manifest, neither hid that shall not be hnown and come vm ' 17,
abroad. I say then that he who desireth to track the foot-
steps of Christ, and, as far as man can, to be moulded after
His Pattern, ought not to be eager to live in much boast-
ing 2 , nor when he practises virtue to be led away in pur- 2 ^xo-
suit of praise, nor if he enter upon an extraordinary and *4 t " rft ' s
exceeding disciplined 3 life, should he desire to glory 3 \i av
immoderately thereat, but should desire to be seen alone by ^Hl"* 1 '
the Eyes of the Deity, Who revealeth hidden things, and
342 Unreal love of the Lord in those who folloived
Book 3. that which is performed in secret bringeth He into clearest
vi. 24, 25. ,
apprehension.
24 When the people therefore saw that Jesus was not there neither
His disciples, they also took shipping and came to Capernaum
seeking for Jesus.
These men follow Him, marvelling perchance at His
miracles, yet not receiving any profit from them unto the
duty of faith, but as though they were making some re-
turn to the Wonder-worker by merely bestowing on Him
4 tyvxpby a not undesired praise. For this is a dreary 4 disease of
a mind and soul which is never accustomed to be led to
the choice of what is profitable for her. The reason why
this was so with them was, that they delighted solely in the
pleasures of the flesh, and jumped eagerly at the meanest
temporal food, rather than hasten after spiritual goods, and
endeavour to gain what would support them to life eternal.
This you will learn clearly by what follows too.
25 And when they had found Him on the other side af the sea,
they said unto Him, Rabbi when earnest Thou hither ?
Their speech takes the form of being that of those who
love Him and feigns sweetness, but is convicted of being
exceeding senseless and childish. For they ought not on
meeting with so great a teacher, to have talked to no pur-
pose, and taken no pains to learn anything. For what
was the need of being eager to ask Him, when He
came there ? what good would they be likely to get from
knowing ? We must then seek wisdom from the wise, and
let a prudent silence be preferred to undisciplined words.
Col. iv. 6. For the disciple of Christ bids that our speech be seasoned
with salt; and another of the wise exhorts us to this, say-
ing, My son, if thou hast a word of understanding, answer, if
not, lay thy hand upon thy mouth. And how evil it is to be
condemned for an undisciplined tongue, we shall know from
another : for he says, If any man among you seem to be reli-
gious, and bridleth not his tongue but deceiveth his own heart,
this man's religion is vain.
Ecclus.
v. 12.
S. James
i. 26.
Him. Their reproof just. He God knowing thoughts. 343
26 Jesus answered them and said, Verily, I say unto you, ye
seek Me, not because ye saw the miracle, but because ye ate
of the loaves and were filled.
We will say something common, yet worn by little use.
Great teachers are often wont to be not slightly angry, when
they are questioned about vain and useless matters. And we
shall find them so, not out of haughtiness, but rather from
annoyance at the folly of the questioners. Of us therefore
and those like us I think that this is not unrightly 6 said :
but the Saviour inflicts a warm rebuke upon those who made
those enquiries, for speaking uninstructedly, and unwisely
enquiring not because it was their duty to seek out the
things whereby they might become honest and good, but
because they followed Him for carnal reward and that a
most mean one. For what is less than daily food, and
that not sumptuous? We must then practise piety to-
wards Christ and Love of Him, not that we may obtain
ought of carnal goods but that we may gain the salvation that
is through Him ; and let us not say good words to Him, as
these say Rabbi, nor devise fair-speaking as a foundation of
gain and boundless ingathering of riches. Truly he that
attempts such things, will not be ignorant that he shall
encounter Christ Who keenly 6 convicteth him, and reveal-
eth his hidden wickedness.
It is meet again to admire also the economy herein.
For when He saw that they were enveloped with the
afore-mentioned disease, as a Physician skilful and master
of his art 7 , He devised a twofold medicine for them,
entwining the helpful reproof with most glorious miracle.
The miracle then we shall find in His knowing their
thoughts; and in the Wonder-worker not telling them
what they sought not out of piety to know, you will behold
the reproof. And the advantage is twofold. For in that
He knows perfectly their devices and has accurate percep-
tion thereof, He shews that they are without understanding,
in that they think to escape the Divine Eye, while they
heap up wickedness in their heart, and practise sweet words
with their tongue. But this is the part of One Who per-
Chap. 4.
c. vi. 26.
s d/cJ/x-
Supra
ver. 25.
viKpaii
i apiffro-
rtx vas
I
Book 3.
c. vi. 26.
8 KoXaKtl-
ais
lTim.
v. 20.
Supra
pp. 340,
341.
Supra
ver. 22.
9 airapa-
rrjpiiTais
1 K0\UK€V-
344 Rulers must rebuke. The Day of Doom.
suades them to leave off this their disease, and to cease from
no slight sin. For outrageous is he and lawless, who hath
this conception of God. In usefully convicting them of
sinning, He restrains in some sort the future course of
evil. For that which has no hindrance, creeps on and
extends itself; but when caught in the fact, it is well-nigh
ashamed, and like a rope contracts into itself. Therefore
the Lord profiteth them by reproving also, and by those
things whereby one thinks that He smites, by these very
things He is seen to be their Benefactor. We must then
hold that even though some flatter or with mild words
wheedle the rulers of the Churches, yet are not sound con-
cerning the faith, it is not meet that they should be carried
away by their fawnings 8 nor by way of payment for their
applause lend in turn to them who need correcting, silence
in regard to their faults : but we ought rather boldly to re-
buke them, and to persuade them to change for the better,
or at least hereby if so be to profit others, according to
that spoken by Paul, Them that sin rebuke before all, that
the rest also may fear.
This then for the subjects separately : but that they are
in connexion, and of necessity follow those before considered,
I think I ought to shew. "We said then that our Saviour's
coming down from the mountain typified His second and
future Coming to us from Heaven, and we added as in
summary, that He appeared to His disciples while they were
watching, and yet toiling, and released them from their fear,
and brought the ship at once to land. And what is hence
pourtrayed to us, as in a type, we have there declared. But
now observe, that after Jesus had come down from the
mountain, certain miss following Him, and come to Him at
last. For they come on the day following, the Evangelist
having not without care 9 added this also. Then on meet-
ing with Him, they endeavour to wheedle x Him with good
words: but Christ chides them, bringing upon them hot
and keen reproof, that we might consider this again, that
after the Coming of our Lord to us from Heaven,. most vain
and profitless unto men is the search after good things, nor
:
ji
ij
L
Severity then, not Mercy. Some Christ will not know. 345
will the desire to follow Him find any fitting season. Yea
even though, certain approach Him, thinking to appease
Him with smoothest words, they shall meet the Judge
no longer mild and gentle, but reproving and aveng-
ing. For thou wilt see the flattery of them that are
reproved, and the reproof itself in the words of the Sa-
viour, when He saith, Many will say to Me in that Bay,
to wit, the Day of Judgment, Lord, Lord, did we not in
Thy Name cast out devils ? But says He, Then will I pro-
fess unto them, Verily I say unto you, I never Jcnew you.
For ye sought Me not purely (saith He) nor loved to excel
in holiness, for thereby would I have known you, but since
ye practised piety in semblance only and in mere imaginaries
for the purpose of gain, justly do I confess that I have not
known you. What then in that passage is Lord, Lord,
here is Rabbi. To whomsoever therefore punishment is
a bitter thing, let him not fall into inertness k nor be
manifoldly infirm in transgression, looking to the goodness
of God, but let him prepare his works for his going forth, as
it is written, and make it fit for himself in the field, i. e.,
while he is in the world. For the Saviour interpreted that
the field is the world. Let him prepare to shew holiness and
righteousness before the Divine Judgment Seat. For he
will behold no unseasonably clement 2 Judge, nor yet
yielding to entreaties for mercy, in Him Whom he ought
without delay to have obeyed when He was calling him
to salvation, while the time of mercy was granting to
him both to beg for forgiveness for his already past trans-
gressions, and to seek for loving-kindness from God Who
saves.
Chap. 4.
c. vi. 27.
S. Matth.
vii. 22.
lb. 23.
Supra
ver. 25.
Prov.
xxiv. 27
LXX.
S. Matth.
xiii. 38.
OpWROV
27 Labour not for the meat which perisheth, but for the meat
which endtireth unto everlasting life.
Something of this sort doth Paul teach us expanding the
discourse universally and more generally, saying, He that Gal. vi.
soweth to his flesh shall of the flesh reap corruption, but he
that soweth to the Spirit shall of the Spirit reap life ever-
k hvavhpiav, the absence of a courageous manly resolve to strive.
346 Sowing to flesh, to Spirit. Care of body only,
Book 3.
c, vi. 27.
*jt
3 ytoip-
ylav
Rom.
xiii. 14.
rpv<pas
5 ityoSjei-
Col. iii.
10.
S. Matth
vi. 31.
lb. 25.
6 f v xh
life or
soul.
lasting. For he says that they sow to the flesh who giving
as it were full rein to the pleasures of the flesh, advance at
full speed to whatever they will, by no means distinguish-
ing what is profitable for them from what is hurtful and
injurious, nor in any way accustomed to approve what
seems good unto the Law-giver, but heedlessly hurried off
to that alone which is pleasant and agreeable, and prefer-
ring nothing to things seen. Again he affirms that they
sow to the Spirit, who expend the whole aim of their mind
on those things wherein the Holy Ghost willeth us to excel,
employing a mind so intense toward the cultivation 3 of
good things, that, did not voice of nature not to be dis-
regarded constrain them to minister needful food to the
flesh, they would not endure to descend even to this.
I think then that we ought to take no forethought whatever
for the flesh for the lusts thereof, but rather to apply ourselves
to what is most needful, and to be zealous in practising those
things, which bring us to the everlasting and Divine Life.
For admiration for the delights 4 of the body, and the
esteeming nothing better than the superfluities of the belly,
is truly brutish and akin to the extremest folly. But to
apply ourselves to good things, and earnestly to strive to
excel in virtues, and to be subject to the laws of the Spirit,
and with all readiness to seek after the things of Grod,
which are able to support 5 us unto salvation : — I will grant
that this truly beseemeth him who knoweth his own nature,
and is not ignorant that he hath been made a reasonable
creature after the Image of Him that created Mm. Therefore
as the Saviour somewhere saith, Take we no thought, what
shall we eat ? or, what shall we drink ? or, wherewithal shall
we be clothed ? but considering that the soul 6 is more than
meat, and the body than raiment, let us take thought how
the more precious part of us may do well.
For though the body do well, and be fat with succession
of delights, it will not profit the miserable soul ; but on the
contrary, will work it much harm. For it will depart into the
everlasting fire, since they who have wrought no good,
must needs undergo punishment for it : but if the body
but brings it to Fire. The soul's Food unto Life. 347
have been bridled with due reason, and brought under the £"^4
law of the Spirit, both must surely be saved together. It is
then most absurd, that for the flesh we should so take
thought, which is but for a time and even now shall perish,
as to think that it ought not to lack any one thing which it
loves : and to take care for the soul, by way of appendix, or
as though it were nothing worth 7 ; albeit I think we ought 7 T $
to apply ourselves so much the rather to cares for the soul, ^a-piaovvy
as it is of more value than the body. For so of a truth pre- 2'iuewith
ferring what surpasses in the comparison to what is inferior, nothing
and giving a just vote in this matter, we shall become holy
and wise jurors, and not bestow upon any other the palm of
right reasoning, but rather shall put it upon our own heads.
Let us then, as the Saviour saith, labour not for the meat
which perisheth, which when it hath passed into the belly, and
for a very little while deluded the mind with pettiest plea-
sure, goeth out into the draught, and is conveyed forth
again from the belly. But the spiritual food which
strengtheneth the heart, keepeth the man unto life everlast- Ps. civ.
ing, which also Christ promiseth to give us, saying,
Which the Son of Man shall give unto you ; at once knitting
the human with that which is Divine, and connecting the
whole mystery of the economy with Flesh in its order.
But He hints, I suppose, at the Mystic and more Spi-
ritual Food, whereby we live in Him, sanctified in body
and soul. But we shall see Him speaking more openly of
this hereafter. The discourse then must be kept for its fit
time and place.
15.
CHAPTER V.
That the Only-Begotten Son is the Impress of the Person of God
the Father, and no other Impress either is, or is conceived of,
save He.
which the Son of Man shall give unto you : for Him the Fa-
ther sealed, God.
He was not ignorant, as God, of the charges that would
• result from Jewish folly, nor of the reasons why they were
often foolishly enraged. He knew that they would reason
in themselves, looking to the flesh alone, and not conceiving
of God the Word therein, Who is This That seizeth upon
God-befitting words ? for who can give unto men food
that keepeth them unto everlasting life ? for wholly fo-
reign to man's nature is such a thing, and it beseemeth
Him Alone Who is God over all. The Saviour therefore
defends Himself beforehand, and by seasonable arguments,
« a$v P o- gh am es their looked-for shameless talk l . For He says that
yKuTTiar , ...
the Son of Man will give them the food which nourisheth
them unto everlasting life, and immediately affirmed that
He is sealed by the Father. Sealed again is either put
for anointed (for he who is anointed is sealed), or as shew-
ing that He has been by Nature formed unto the Father.
Just as if He had said, I am not unable to give you food
which endureth and bringeth up unto everlasting life and de-
2 rpv<pitp light 3 . For though I seem as one of you, that is Man with
flesh, yet was I anointed and sealed by God the Father unto
an exact Likeness with Him. For ye shall see (He saith)
that He is in Me, and I again in Him Naturally, even though
for your sakes I was born Man of a woman, according to
the Ineffable order of the economy. For I can do all
things in God-befitting Authority and do not in any way
come short of the Might inherent in My Father. And
God and Man One Christ.
349
though God the Father giveth you the Spiritual Food, Chap. 5.
which preserveth unto everlasting life, it is clear that the
Son too will give it, even though made in Flesh, since He is
His Exact Image ; the Likeness in every thing being con-
ceived, not after the lineaments of flesh, nor yet ought con-
ceived of in bodily form, but in God-befitting glory and
Equal Power and royal Authority. But we must observe
again, that when He says that the Son of Man will give
the things God-befitting and that He hath been sealed unto
the Image of God the Father, He endureth not the divi-
sion of him that separateth the Temple of the Virgin from
the true Sonship, but defines Himself and willeth to be
conceived of again as One. For One in truth over us is
Christ, bearing as it were the royal purple His Own Robe 3 , 3 4><W«
I mean His Human Body, or His Temple, to wit of Soul
and Body; since One too of Both is Christ.
But, most excellent sir, will the Christ-opposer again say,
give the truth the power of overcoming: deal not subtilly 4 * ^ ra(re -
with the saying, dishonourably 5 turning it about, whither- Acts vii.
soever thou wilt. Lo clearly hereby is the Son proved to 5 ' i, K
be not of the Essence of the Father, but rather a copy 6 of f?*™^-
His Essence. Suppose some such thing (say they) as we "'"V" 1
say : A seal or signet impressed on wax, for example, or
any other matter fit to receive it, and engraving a like-
ness only of itself, is taken away again by him who pressed
it on, having lost no part of itself: so the Father, having
imposed and imprinted Himself Wholly upon the Son in
some way by a most accurate Likeness, from Himself hath
He surely no part of His Essence, nor is conceived of as
therefrom but a mere image and accurate likeness.
Let him that is zealous for knowledge see that now too
is our opponent darting on us, like a serpent, and rears
aloft his head surcharged with venom : but He Who shat-
tereth the heads of the Dragon, will shatter it too, and will p s. lxxiv.
give us power to escape his manifold stubbornness. Let
him then tell us, who has just been dinning us with dread-
ful words, Does not the seal or signet, which is made (it
may be) of wood or of iron or of gold, full surely seal with
350
The Son in the Father and of Him.
!*■!
Book 3.
c. vi. 27.
.'*
HeK i. 3.
7 x a P aK -
r^ip TTJS
{nroarr&a-
€C0S
8 X a P«-
Krijpa
1 itirat-
yaff/j-a
2 owau-
•yd^byTt
3 irpoittiir-
rovra
4 ISlKUS
5 (Accept-
Ps. iv. 6
LXX.
ddr)
some impress those things whereon it comes, and will it
not be and be conceived of as a seal apart from the im-
press ? But I suppose that any one of our opponents too,
even against his will constrained by fitness unto the very
truth would confess that it will by all means seal with an
impress ; and without an impress, according to fair reason-
ing, not at all. Since then, as the Divine Scripture tes-
tifieth to us, the Son is the Impress of the Person 7 of God
the Father, in that He is in It and of It by Nature, where-
upon is Himself impressed, or through whom else will the
Father seal His Own Impress 8 ? For no one will say
that the Father is not altogether in God-befitting Form,
which is the Son, the Form of Him That begat Him ;
Whom if any behold spiritually, it is manifest that he
will see the Father. Wherefore He says that He too is
in Him Naturally, even though He be conceived to be
of 9 Him by reason of His Own Existence : as the bright-
ness 1 for instance, is in the brightening 3 and of the
brightening, and something different, according to the
mode of conception, and again not different, as viewed in
relation to it, because it is said to be of it, and again in
it. And not I suppose in the way of division and com-
plete essential partition are these things considered of : for
they are inherent in respect of identity of essence in
those things whence they are, and of which they are be-
lieved to be, tending forth 3 according to expression in
idea to something else, of their own 4 , yet not separate 5 .
The Word of the Essence of the Father, not bare Word, nor
without Flesh, is sealed then by the Father, yea rather
through Him are sealed those things which are brought to
likeness with God, as far as cari be, as we understand in
that which certain say, The light of Thy Countenance was
marked 6 upon us, Lord. For he says that the Counten-
ance of God the Father, is the Son, Which is again the Im-
press, but the light thereof is the grace which through the
Spirit passeth through unto the creation, whereby we are
remoulded unto God through faith, receiving through Him
as with a seal, the conformation unto His Son, Who is
The Son God or the Father begat not.
351
the Image of the Father, that our being made after the Chap. 5.
Image and Likeness of the Creator, might be well pre- c ' V1 ' " '
served in us. But since the Son is confessedly the Coun-
tenance of God the Father, He will surely be the Impress
too with which God seals.
Yea (says our opponent) we believe that God through
the Spirit seals the Saints, but the things that you are
bringing forward have no place in the present question.
Wherefore we will recapitulate and say, The seal supposed
to be of iron, or may be gold, impresses its own likeness on
. the matter whereon it comes, losing nothing of its own,
but by the operation only of its being pressed on does it
mark the things that receive it : thus do we hold that the
Son has been sealed by the Father, not having ought of His
Essence but possessing merely an accurate likeness thereof,
and being Other than He, as the image to the arche-
type.
boundless folly, and perilous conceit ! how easily hast
thou forgotten those things just now gone through. For
we said that the Son was the Impress 7 of the Father, i X a P ait.
and that with Him was sealed other than He, and not Him-
self, lest He be thought to be His Own Impress. But thou,
having not rightly spurned our argument hereon, dost not
blush to put about Him a likeness of operation only. In
image only then will the Son be God according to you, and
by Nature not at all, but merely in that He was fashioned
and well formed after the Likeness of Him That begat;
haply no longer of Him That begat : for it is time that ye
should on these accounts take away the begetting also, yea
rather there is every need even if ye will it not. On the
duty of believing that the Son is begotten of the Father,
we have already expended much argument, or shall do so in
its place. But it were more fitting that we should proceed
to the matter in hand, putting forward to those who are
accustomed unrestrainedly to shameless talk the question,
Will they not surely say that that which is given may
also be taken away, and confess that that which is
added can altogether be also lost ? for does it not at
rripa.
352
Likeness to God may be lost.
Book 3.
c. vi. 27.
" irvpwffiv
9 veavt-
ko'i, with
the force
that
belongs to
youth.
Ezek.
xxviii. 12
LXX.
some time happen that every thing is rejected, which is
not firmly rooted in any by nature? It is evident, even
should any of them not assent thereto. Some time then
or other, according to the argument of possibility, the Son
will be bereft of His Likeness. For He was sealed (as
ye say) by the mere Operation of His Father upon Him,
not having the stability that'is of natural Endowments, but
conceived of and existing wholly other than His Father,
and completely severed from His Essence. Doing then
very excellently and fore-seeing matters by most cunning
reasoning did ye secure the Father, by saying that He
gives nought of Himself to the Son, save that He vouch-
safes Him Likeness only, lest ought of passion should be
conceived of as about Him. For this is your foolish mys-
tery. For belike ye were ignorant that God the Father
Who doeth all things without passion, will also beget with-
out passion, and is superior to fire (for the argument brings
us down to this necessity) which without passion or cor-
poreal division, begets the burning 8 which is of it. Let
those then hear who are zealous 9 in fancies only, and
account unrestrained blasphemy to be not an unholy thing,
but rather a virtue, that if they say that the Son is classed
with the Father, in the propriety 1 of likeness alone, He
will abide in no secure possession of good things, but will
wholly risk His being by Nature God, and will in pos-
sibility at least, admit of change for the worse. For there
was said to that governor of Tyre too, words which reason
necessitates us to attribute to the person of the devil, Thou
art the seal of the likeness : but he to whom that speech is
addressed, is found to have fallen from the likeness. Thou
seest then, and clearly too, by such instances, that the
mere being in the likeness of God is no security for an
unmoved stability in things spiritual, nor yet does it suffice
to perfect endurance in the good things in which they
are, to have been duly sealed unto the Nature of the
Maker. For they too fall, and are borne headlong, oft-
times changing into a worse mind, than they had at the be-
ginning. It is then possible, according to this argument,
I,
The Son God, worshipped and at the Bight Hand. 353
that the Son, attaining to Likeness with the Father by
sameness of work only, and not firm fixed by the prop 2
by Nature, but having His stability in the mere motions
of His Own Will, should undergo change, or, though He
do not suffer it, should find the not so suffering the re-
sult of admirable purpose 3 , and not rather the steadfast-
ness of Native stability, as God.
What then, most noble sirs, is the Son no longer God
in truth? And if according to you, He is so found, why do
we worship Him ? why is He co-glorified with God the Fa-
ther ? why is He borne, as God, upon the highest Powers ?
Are then with us the Holy Seraphim themselves too igno-
rant that they do greatly err from what is fit, in glorifying
Him Who is not by Nature God ? They err, it seems, in
calling Him Who is honoured with equal honour Lord of
Sabaoth. Or shall we not say, that the highest Powers,
Principalities Thrones and Dominions and Lordships, essay,
after their power, to appear conformed to God ? For if the
so small animal of the earth, in respect of that creation, I
mean man, be honoured with such beauty, what reason has
one not for fully thinking, that to them who are far better
than we, far better things are allotted ? How then do they
both call Him Lord of Sabaoth, and stand around as a
guard, as ministering to the King of the universe ? why
sitteth He with the Father, and that on His Eight Hand,
the -bond with the Lord, the creature with the Creator ?
For is it not fitter to bring that which by means of heed 4
and wariness is free from passion and perfect, to the level
of things originate rather than of God by Essence Who
hath Naturally the inability to suffer ? But it is manifest,
though they confess it not. WTio then will endure these
babblers, or how will they not with reason hear, Woe to
them that are drunken without wine ?
But perchance they will Be ashamed of the absurdities of
such arguments, and will betake themselves to this, and
say, that the Son was sealed by the Father unto a most
accurate Likeness, and is Unchangeable in Nature, even
though He be not from the Father.
vol. i. A a
Chap. 5.
c. vi. 27.
2 vwofid-
3 irpoai-
piaws
Isa. vi. 3.
*irpo<ro-
lb.
xxviii. 1
LXX.
354 The Son God, lest the creature share some Divine
\% :
Book 3.
c. vi. 27.
5 rh XStov
avrov
6 irpoe\-
Obv
7 ra IfSja
9 rb tdiov
avrov
How then, tell me, will that which is not of God by Na-
ture, bear His Attribute 5 , and that be found not without
share-essentially of the Excellences of the Divine Essence,
which proceeded 6 not therefrom, after the true mode of ge-
neration ? For it is, I suppose, clear and confessed by all,
that the Properties 7 of the Godhead are wholly unattainable
by the created nature, and that the qualities belonging
to It by Nature will not exist in ought else that is, in equal
and exact manner : as for example, Immutability is in
God Naturally ; in us by no means so, but a kind of stabi-
lity likens 8 us thereto, through heed and vigilance not suf-
fering us readily to go after those things which we ought
not. But if it were possible, that according to them, ought
of Divine Attributes should be in any who is not of the
Divine Nature Essentially, and that they should be so in
him as they are in It; what (tell me) is to prevent all
things God-befitting from at length coming down even
upon those who are not by nature gods ? For if one of them
unhindered finds place (I mean Immutability) there will be
room for the rest also, and what follows ? utter confusion.
For will not the superior pass below, and the inferior mount
up into the highest place ? And what is there yet to hinder
even the Most High God from being brought down to
our level, and us again from being gods even as the Father,
when there no longer is or is seen any difference inter-
vening, if the qualities which belong to God Only pass to
us, and are in us naturally ? And since God the Father
contains in Himself Alone, as it seems, those Properties
whereby we should be as He, we have remained men, and
the angels likewise with us what they are, not mounting
up to That which is above all. For if God should reveal
Himself not Jealous, by putting His Own Attribute 9 into
the power of all, many surely would be those who were by
nature gods, able to create earth and heaven and all the
rest of the creation. For the Excellencies of Him Who is
by Nature the Creator having once passed on, how will not
they be as He is ? or what prevents that which is radiant
with equal goods from appearing in equal glory ? But the
attribute. Each Person exists, Godhead not parted, 355
God-opposer surely sees completely, how great the rnulti- Chap. 5.
tude of strange devices which is hence heaped up upon us °' V1 *
and exclaims against the mislearning l that is in him. The J Suoyta-
Godhead then will remain in Its Own Nature, and the crea-
ture will partake of It through spiritual relationship 3 , 2 oIku6-
but will never mount up unto the Dignity that unchange- TVT ° S
ably belongs to It. But our argument being thus arranged,
we shall find that Immutability exists Essentially in the
Son : He is then God by Nature, and of necessity of 3 the 3 4k
Father, lest ought that is not of Him by Nature should
reach to an equal dignity of Godhead.
But since they hold out to us as an incontestable argu-
ment their saying that the Son is other than the Father,
as Image to archetype, and through this subtlety 4 think 4 ebpe-
to sever Him from the Essence of Him That begat Him, ^ ° yias
they shall be caught in no slight folly, and to have studied
their assertion to no purpose, of any force in truth to
accomplish fairly what they have at heart. For what fur-
ther are they vainly contending for, or whence do they
from only the distinctness of His own Being 5 , sever the 5 «.wb
Son from the Father ? For the fact that He exists Per- Kal^isktl
sonally 6 does not (I suppose) prove that He is diverse from j^eTJ^-
the Essence of Him who begat Him. For He is confessedly ™*
of the Father, as being of His Essence ; He is again in the a-rdrocs
Father, by reason of His being in Him by Nature ; and you infra xvi.
will hear Him say, at one time, I proceeded forth from the ff ' vm '
Father, and am come, again at another time, I am in the jj? xiv *
Father and the Father in Me. For He will not withdraw 7 «* 'Sh-
into a Personality 7 wholly and completely separated, see- 8 nark
ing that the Holy Trinity is conceived of as being in One ^ ( w ff '.
Godhead; but being in the Father, in mode or position <Tlv * Sld -
undivided as to consubstantiality 8 , He will be conceived of T V &>* *"
as likewise of 9 Him, according to the Procession which ttjti
ineffably manifesteth Him x in respect of beaming forth 3 . 1 ^ t4
For He is Light of Light. Therefore in the Father and * P . 6 ?\T
of the Father, alike Undivided and separate, in Him as &<*>«*t<-
Impress, but as Image to Archetype will He be conceived 2 faavyd-
of in His Own 3 Person. But we will not simply discourse z^Jisia
a a 2
m
mi/*
Book 3.
c. vi. 28.
Exod.
XXX.
12, 13.
4 shekel
Heb.
• vapa
6 iStotru-
ardrws
~l SlCMfK-
0/4/ltVCiJS
356 Father and Son ai'i JEWi yet are not separate.
concerning this, but will confirm it by example from the
Law, on all sides fortifying the force of truth against those
who think otherwise.
The Law then appointed to the children of Israel to
give to every man a ransom for his poll, half a didrachm *.
But one stater contains a didrachm. Yea and herein again
was shadowed out to us Christ Himself, Who offered Him-
self for all, as by 5 all, a Ransom to God the Father, and is
understood in the one drachma, but not separately from
the other, because that in the one coin, as we said before,
two drachmae are contained. Thus may both the Son
be conceived of in respect of the Father, and again the
Father in t respect of the Son, Both in One Nature, but
Each Separate in part, as existing in His own Person 6 ,
yet not wholly severed 7 , nor One apart from the Other.
And as in the one coin were two drachmae, having equal
bulk with one another, and in no ways one less than the
other; so shalt thou conceive of the in nought differing
Essence of the Son in respect of God the Father, and
again of the Father in respect of the Son, and thou shalt
at length receive wholesome doctrine upon all points spoken
of concerning Him.
28 They said therefore unto Him, What shall we do, that we
29 might work the work of God 9 Jesus answered and said
unto them,
Not of good purpose is the enquiry, nor yet as one might
suppose does the question proceed from desire of know-
ledge on their part, but is rather the result of exceeding
arrogance. For as if they would deign to learn nought
beyond what they knew already, they well nigh say some-
thing of this sort, Sufficient, good Sir, to us are the
writings of Moses : we know as much as we need of the
things at which he who is skilful in the works of God
ought to aim. What new thing then wilt Thou supply,
in addition to those which were appointed at that time ?
what strange thing wilt Thou teach, which was not shewn
us before by the Divine words ? The enquiry then is
rather of folly, than really of a studious will. You have
Boasting reply of rich youth. Trust due to teachers. 357
something of this kind in blessed Matthew too. For a cer-
tain young man, overflowing with not the most easily-got-
ten abundance of wealth, was intimating that he would
enter upon the due service of God. When he came to Je-
sus, he eagerly enquired what he should do, that he might
be found an heir of everlasting life. To whom the Lord
saith, Thou knowest surely the commandments, Bo not kill,
Do not commit adultery, Do not bear false witness, and the
like. But he, as lacking none of these things, or even not
accepting an exposition of teaching which fell far short
of his existing practice, says. All these things have I kept
from my youth up, what lack I yet ? what then he did join-
ing haughtiness to ignorance in his question, what lack I
yet, the same do these too through their over much arro-
gance alike and self-conceit 8 , saying, What shall we do,
that we might work the works of God?
A good thing then is a low conceit, and it is the work
of a noble 9 soul, to commit to her teachers the thorough
knowledge of what is profitable, and so to yield to their
lessons, which thev think it right to instil 1 , seeing they
are superior in knowledge. For how shall they be ac-
cepted at all as teachers, if they have not superiority of
understanding above what the mind of their pupils hath,
since their advance will scarcely end at the measure of
their masters' knowledge, according to the word of the
Saviour, The disciple is not above his Master, and, It is
enough for the disciple that he be as his Master?
This is the work of God, that ye believe on Him whom He
sent.
Most severely doth the Lord, even though secretly as
yet and obscurely, attack the folly of the questioners.
For one would suppose, looking merely at the simple
meaning of the words, that Jesus was commanding them
nothing else, save to believe on Him : but on examining
the intent of the words, he will see that they refer to
something else. For full well does He arrange His dis-
course suitably to the folly of the questioners. For they,
as though they learnt sufficiently through the Law how
Chap. 5.
c. vi. 29.
S. Luke
xviii. 20.
S. Mntth.
xix. 20.
8 SoKrjcri-
atxplav
a evye-
vovs
S. Matth.
x. 24.
lb. 25.
358
Belief in the Truth surpasses types.
Book 3.
c. vi. 29.
Supra
ver. 28
to work what was well -pleasing to God, blasphemously
neglect the teaching of our Saviour, saying, what shall
we do, that we might work the work of God ? But it was
necessary that He should shew them, that they were still
very far removed from the worship most pleasing unto
God, and that they knew no whit of the true good things,
who cleaving to the letter of the law, have their mind
full of mere types and forms. Therefore with some great
emphasis does He say, opposing the fruit of faith to the
worship of the Law, This is the work of God that ye believe
on Him whom He sent. That is, it is not what ye sup-
posed (He says) looking to the types alone; but know
ye, even though ye will not learn it, that the Lawgiver
took no pleasure in your sacrifices of oxen, nor needest
thou to sacrifice sheep, as though God willed and required
this. For what is frankincense, though it curl in the air
in fragrant steam, what will the he-goat profit (saith He)
Ps. 1. 13. and the costly offerings of cinnamon ? God eateth not the
flesh of bulls, nor yet drinketh He the blood of goats : He
knoweth alv the jowvs of the Heaven, and the wild beasts of
the field are with Him. But He hath hated and despised
your feasts, and will not smell in your solemn assemblies, as
Himself saith: nor spake He unto your fathers concerning
whole burnt offerings or sacrifices. Therefore not this is the
tvork of God, but rather that, that ye should believe on Him
ivhom He sent. For of a truth better than the legal and
typical worship is the salvation through faith and the grace
that justifieth than the commandment that condemneth.
The work then of the pious soul is faith to Christ-ward,
and more excellent far the zeal for to become wise in the
knowledge of Him, than the cleaving to the typical shadows.
You will marvel also at this besides : for whereas Christ
was wont to take no notice of those who questioned Him,
tempting Him, He answers this for the present economi-
cally (even though He knew that they would be nothing
profited) to their own condemnation, as He says elsewhere
too, If I had not come and spoken unto them, they had not
had sin ; but now they have no cloke for their sin.
lb. 11.
Amos v.
21.
Jer. vii.
22.
Infra xv.
22.
The Jews give the palm to Moses.
359
30 They said therefore unto Him, What sign doest Thou then, Chap. 5.
that we may see and believe Thee ? what dost Thou work ? vu '
31 our fathers ate the manna in the desert, as it is written, Bread
from Heaven gave He them to eat.
The disposition of the Jews unveils itself by little and
little, although hidden and as yet buried in less overt
reasonings. For they were saying in their folly, What shall Supra^
we do that ive might work the ivorhs of God? as if, as we said
before, they held the commandment through Moses suffi-
cient to conduct them to all wisdom, whereby they might
know how to perform what was well -pleasing unto God.
But their aim being such was concealed, but is now being
unveiled, and by little and little comes forth more plainly.
For nothing is secret, as the Saviour says, that shall not be ^. L ^ e
made manifest. What then (are they saying) What sign
sheivest Thou ? The blessed Moses was honoured (he says)
and with great reason, he was set forth as a mediator be-
tween God and man. Yea and he gave too a sufficient sign,
for all they that were with him ate the manna in the wilder-
ness. But do Thou at length, since Thou comest to us in a
position greater than his, and dost not shrink from adding
to the things decreed of old, with what signs wilt Thou give
us a warrant, or what of wondrous works dost Thou shew-
ing us, introduce Thyself as the Author of more novel doc-
trines unto us ? Hereby too is our Saviour's word shewn
to be true : for they are convicted by their own words of
thinking that they ought to seek Him, not to admire Him
for those things which He had in God-befitting manner
wrought, but because they did eat of the loaves and were Supra
filled. For they demand of Him a sign, not any chance
one, but such as (they thought) Moses wrought, when not
for one day, but for forty whole years, he fed the people
that came out of Egypt in the wilderness, by the supply
of manna. For, knowing nothing at all (it seems) of the
Mysteries in the Divine Scriptures, they did not consider
that it was fit to attribute the marvellous working hereun-
to to the Divine power which wrought it, but very foolishly
crown the head of Moses for this. They therefore ask of
u •
360
Cheist they own not.
Book 3.
vi. 30, 31.
ivapy&s
Christ a sign equal to that, giving no wonder at all to the
sign which had been shewn them for a day, even though it
were great, but saying that the gift of food ought to be
extended to them for a long time. For that even so hardly
would He shame them into confessing and agreeing that
most glorious was the Power of the Saviour, and His Doc-
trine therefore to be received. Manifest then is it even
though they do not say it in plain terms 2 , that they wholly
disregard signs, and under pretext of marvelling at them,
are zealous to serve the impure pleasure of the belly.
£'■
M
CHAPTER VI.
Of the manna, that it was a type of Christ's Presence and of the
spiritual graces through Him.
32 Jesus therefore said unto them, Verily, verily, I say unto you,
not Moses hath given you the Bread from Heaven,
Now too does the Saviour most severely convict them of
being without understanding, and exceedingly ignorant of
what is in the Mosaic writings. For they ought to have
known quite clearly that Moses was ministering the things
of God to the people, and again those of the children of
Israel to God, and was himself the worker in none of the
miracles, but a minister rather and under-worker of those
things which the Giver to them of all good things willed
to do for the benefit of those who had been called out of
bondage. What they then were impiously imagining, this
Christ very resolutely cuts away (for to attribute things
which befit and are due to the Divine Nature Alone, to the
honour of men and not rather to It, how is not this replete
with folly alike and impiety ?) and in that He deprived the
hierophant Moses of the miracle, and withdrew it out of
his hand, it is (I suppose) manifest that He rather attributes
the glory of it to Himself together with the Father, even
though He abstained from speaking more openly, by reason
of the uninstructedness of His hearers. For it was a thing
truly not contrary to expectation, that they should rage 1 , 1 diroT««
as though Moses were insulted by such words, and should f ot,r t ai
be kindled unto intemperate anger, never enquiring what
the truth was, nor recognizing the dignity of the Speaker,
but heedlessly going about to only honour Moses, and not
reasonably as it happened, when he was compared with
what excelled him.
Let us learn then, with more judgment and reason, to
362 Saints to be honoured. Manna not the Bread
Rom.xiii,
7.
1 Cor.
xiv. 32.
Ps.
lxxxix. 6,
Book 3. practise respect towards our lioly fathers and to render, as
' it is written, fear to whom fear, honour to whom honour
(for we shall in no wise injure, if we render what fittingly
belongs to each, since the spirits of the Prophets are subject
to the Prophets) but when any discourse about our Saviour
Christ is entered into, then we must needs say, Who in the
clouds can be equalled unto the Lord ? or who among the
sons of the mighty shall be Weened unto the Lord ?
but My Father giveth you the True Bread from heaven :
33 for the Bread of God is He ivhich cometh down from heaven
and giveth life unto the world.
It was needful not only to remove Moses from God-be-
fitting Authority, according to their conception, and to
shew that he was a minister of that miraculous working,
rather than the bestower of it, but also to lessen the wonder
though miraculously wrought, and to shew that it was no-
thing at all in comparison with the greater. For imagine
Christ calling out something like this, The great things,
sirs, do ye reckon among the little and meanest, and the
beneficence of the Lord of all ye have meted out with most
petty limits. For with no slight folly do ye suppose that
the manna is the Bread from heaven, although it fed the
race alone of the Jews in the wilderness, while there are
other nations besides without number throughout the
world. And ye supposed that God willed to shew forth
lovingkindness so contracted, as to give food to one peo-
2 t5 " , pie only (for these were types of universalities 2 , and in the
ytv utter e- . ^ . . .
f~»v partial was a setting forth of His general Munificence, as
it were in pledge, to those who first received it) : but when
the time of the Truth was at our doors, My Father giveth
* you the Bread from heaven, which was shadowed forth to
them of old in the gift of the manna. For let no one
think (saith He) that that was in truth the Bread from
heaven, but rather let him give his judgment in favour of
That, which is clearly able to feed the whole earth, and
' u\ws to give in full 8 life unto the world.
He accuses therefore the Jew of cleaving to the typical
from Heaven, but Christ, our very Life. Olden type of Him. 363
observances, and refusing to examine into the beauty of Chap.g.
the Truth. For not that was, properly speaking, the yi ' '
manna, but the Only-Begotten Word of God Himself, who
proceedeth 4 from the Essence of the Father, since He is 4 «px<W-
by Nature Life, and quickeneth all things. For since He
sprang of the Living Father, He also is by Nature Life,
and since the work of that which is by Nature Life is to
quicken, Christ quickeneth all things. For as our earthly
bread which is gotten of the earth suffereth not the frail
nature of flesh to waste away : so He too, through the
operation of the Spirit quickeneth our spirit, and not only
so, but also holdeth together our very body unto incor-
ruption.
But since our meditations have once got upon the subject
of manna, it will not be amiss (I think) for us to consider
and say some little on it also, bringing forward out of the
Mosaic books themselves severally the things written there-
on. For thus having made the statement of the matter
most clear 5 , we shall rightly discern each of the things » tlicpiv-
signified therein. But we will shew through them all, that e<rraT7! "
the Very Manna is Christ Himself, understood as given
under the type of manna to them of old by God the Fa-
ther. The beginning of the oracles thereon, speaks on this
wise, On the fifteenth day of the second month after their de- Exod
' J J 7 7 7 ±- /.XV1. 1-3.
parting out of the land of Egypt, the whole congregation of
the children of Israel were murmuring against Moses and
Aaron, and the children of Israel said unto them, Would
to God we had died, stricken by the Lord in the land of
Egypt, when we sat by the flesh pots and tvere eating bread
to the full, for ye have brought us forth into this wilderness to
kill this whole assembly with hunger. The matter then of
the history is clear and very plain, and I do not think it
needs any words to test the obvious 6 meaning : but we will 6 n P 6 X ei-
speak of it, looking only to the spiritual meaning. The p ° v
children of Israel then, while still in the country of the
Egyptians, by Divine command were keeping typically
their feast to Christ, and having taken their supper 7 of the i 6oii>ns
lamb, did thus hardly escape the tyranny of Pharaoh's
'at
364 Israel lusting in desert depicts our tempests.
Book 3.
vi. 32, 33.
8 Oi)Ttlav
v KO.TCL-
irrjtiwv-
TfS
1 airoSrjfi-
lav, the
going out
2 efhnliia,-
(6/j.evpi
3 avKori-
pav
1 iucri&las
Exod.
xvi. 4,
rule and shake off the intolerable yoke of bondage. Then
having miraculously crossed the Red sea, they got into the
wilderness : and there famishing craved flesh to eat, and
were dragged down to the accustomed desire for food : and
so they began murmuring against Moses and fall into
repenting of their free gift from God when they ought to
have given no small thanks for it. Egypt then will be
darkness, and will signify the condition of the present life,
and the worldly state, wherein we enrolled as in some
state, serve a bitter serfdom 8 therein, working nothing at
all to Godward but fulfilling only the works most delight-
some to the Devil, and hasting down 9 unto the pleasures
of impure flesh, like clay or stinking mud, enduring a mi-
serable toil, unpaid, profitless, and pursuing a wretched
(so to say) love of pleasure.
But when the Law of God speaks to our soul, and we
behold at length the bitter bondage of these things, then
oh then do we, thirsting after riddance x from all evil, come
to Christ Himself, as to the beginning and door of free-
dom, and provisioned 2 with the security and grace that
come through His Precious Blood, we leave the carnal
condition of this life, as it were a troublous and stormy
sea, and, out of all the tumult of the world, we at length
reach a more spiritual^ and purer state, as it were so-
journing in the wilderness. But since he is not unexer-
cised unto virtue, who is through the Law instructed there-
unto, when we find that we are at length in this case, then
we falling into the temptations which try us, are some-
times devoured by the memory of carnal lusts, and then,
when the lust inflames us mightily, we cry oftentimes out
of recklessness 4 , albeit the Divine Law hath called us to
liberty, being as it were in hunger for our old accustomed
pleasures, and making slight account of our toils after
temperance, we look upon the bondage of the world as
no longer evil. And in truth, the will of the flesh is suf-
ficient to draw the mind to all faintheartedness after good-
ness.
And the Lord said unto Moses, Behold I rain you bread
Christ enmightens. Jews not punished at first, why. 365
from heaven. In these words you may very clearly see Chap .6.
J -. , j j, VI. 6a, OO.
that which is sung in the Psalms, He gave them bread of Ps .
heaven; man did eat angels' bread. But it is, I suppose, 2**25!"
evident to all, that of the reasonable Powers in heaven,
none other is the Bread and Food, save the Only Be-
gotten of God the Father. He then is the True Manna,
the Bread from heaven, given to the whole rational crea-
tion by God the Father. But entering into the order of
our subject we say this: Observe how the Divine grace-
from above draws unto itself the nature of man even
though at times sick after its wonted things, and saves
it in manifold wise. For the lust of the flesh like a
stone falling on the mind thrusts it down, and despo-
tically forces it unto its own will; but Christ brings us
round again, as with a bridle, unto longing for better
things, and recovers them that are diseased unto God-
loving habit of mind. For lo, lo to them that are sinking
down into carnal pleasures, He promises to give Food from
Heaven, the consolation, that is, through the Spirit, the
Spiritual Manna. Through this are we strengthened un-
to all endurance and manliness and obtain that we fall not
through infirmity into those things we ought not. The
Spiritual Manna therefore, that is, Christ, was strengthen-
ing us before too unto piety.
But since we have once, by reason of need, digressed, I
think it well not to leave the subject uninvestigated, since
it is very conducive to our profit. Some one then may
reasonably ask, Why is God who is so Loving to man and
so loveth virtue 5 when it behoved Him to forecome their 5 ^V-
request, tardy 6 in respect of His Promise: and He nowise s^rre-
punishes those so perverse men, albeit He punished them pifet
afterwards, when they were sick with the same lusting,
and pictured to themselves bread to the full, and fleshpots,
and admitted longing for the rankest 7 onions. For wenvawZe.
shall find in Numbers, that both certain were punished, * rT<£ ' ra "'
and the place, wherein they were then encamping, wasN um - xi -
called the graves of lust 8 , for there they buried the people 8 Kib-
that lusted. With respect then to the first question, we \l &y ^ '
366 The
1 '
Book 3.
vi. 32, 33,
9 a.K7]5l-
as, the
being out
of heart
1 tcrofioi-
p-fj<T€t
2 aicrjSlas
Ps. civ.
15.
lb.
xxxvii.
4.
a awo-
K\t)p<!>(TO-
Exod.
xvi. 4.
cry of babes heard, the stronger must fight.
say that it assuredly behoved Him to wait for the desire,
and so at length to reveal Himself in due season the Giver.
For most welcome is the gift to those in good case, when
certain pleasures appear before it and precede it, inciting
to thirst after what is not yet come : but the soul of man
will be devoid of a more grateful sensation, if it do not
first stretch after and labour for the pleasures of being
well off. But perhaps you will say that there had been
no way any entreaty from them, but murmuring rather,
repentance, and outcry : for this would indeed be speak-
ing more truly. To this we say, that entreaty through
prayer will befit those who are of a perfect habit : and per-
chance the murmuring of the more feeble from depression 9
or whatever cause, will partake 1 of this : and the Saviour
of all, being loving to man is not altogether angry at it.
For as in those who are yet babes, crying will sometimes
avail to the asking of their needs, and the mother is often
called by it to find out what will please the child : so to
those who were yet babes, and had not yet advanced to
understanding, the cry of weariness 2 so to say, has the
force of petition before God. And He punisheth not in
the beginning, even though He see them worsted by
earthly lusts, but after a time, for this reason, as seems
to me. They who were but newly come forth of Egypt,
not having yet received the manna, nor having the Bread
from heaven, which strengtheneth man's heart, fall as might
be expected, into carnal lusts, and therefore are pardoned.
But they who had already delighted in the Lord, as it is
written, on preferring carnal delights to the spiritual good
things, have to give most righteous satisfaction, and over
and above their suffering have assigned them 3 a notable
memorial of their fate. For the graves of lust is the name
of the place of their punishment.
And the jpeojple shall go out and gather the day's portion
each day. We will consider the sensible manna a type of the
spiritual manna; and the spiritual manna signifies Christ
Himself, but the sensible manna adumbrates the grosser
teaching of the Law. With reason is the gathering daily,
S&hba,th.ourrestatGhrist , scoming.l)o\ih\egathering ) what. 367
and the lawgiver forbids keeping it till the morrow, Chap. r>.
darkly hinting to them of old, that when the time of sal- ' '
vation at length shines forth, wherein the Only Begotten
appeared in the world with Flesh, the legal types should
be wholly abolished, and the gathering food thence in
vain, while the Truth Itself lieth before us for our pleasure
and enjoyment.
And it shall come to pass, on the sixth day, and they shall lb. 5.
'prepare that which they bring in, and it shall be double ivhat
they gather. Observe again, that thou mayest understand,
that He does not suffer them to gather on the seventh
day the sensible manna, but commands that which is
already provided and gathered to be prepared for their
food beforehand. For the seventh day signifies the time
of the Advent of our Saviour, wherein we rest in holiness,
ceasing from works of sin, and receiving for food, both
the fulfilment of our faith, and the knowledge already
arranged * in us through the Law, no longer gathering 4 o-vyKt-
it as of necessity, since more excellent food is now before vr)V
us, and we have the Bread from heaven. The manna is
collected in double measure before the holy sabbath : and
you will understand thence, that the Law being concluded
in respect of its temporal close, and the holy sabbath, that
is, Christ's coming, already beginning, the getting of the
heavenly goods will be after some sort in double measure,
and the grace two-fold, bringing in addition to the advan-
tages from the Law, the Gospel instruction also. Which
the Lord Himself too may be conceived to teach when
He says, as in the form of a parable. Therefore every scribe s. Matth.
instructed unto the kingdom of heaven is like unto a wealthy*
man which putteth forth out of his treasure things new and
old : the old the things of the Law, the new those through
Christ.
And Moses and Aaron said unto all the congregation of Ex. xvi.
the children of Israel, At even ye shall know that the Lord
brought you forth from the land of Egypt, in the morning
a So reads S. Cyril constantly, in place Holy Gospel now extant seems to give
of the word householder. No Ms. of the this reading.
xiii. 52.
6, 7, 8.
368 Quails and evening intimate incompleteness.
Book 3.
vi. 32, 33.
Infra xii.
46.
• avro-
vpoac&irws
2 Cor. iii.
18.
Exod.
xvi. 13,
14.
ye shall see the glory of the Lord, in that the Lord giveth you
in the evening flesh to eat and in the morning bread to the
full. Moses promises to them of Israel, that quails shall
be given them by God in the evening, and declares that
hereby they shall know surely that the Lord brought them
up out of Egypt. And in the morning ye shall see plainly,
(he says) the glory of the Lord, when He shall give you
bread to the full. And consider, I pray you, the differ-
ence between each of these. For the quail signifies the
Law (for the bird ever flies low and about the earth) :
thus wilt thou see those too who are instructed through
the Law unto a more earthly piety through types, I mean
such as relate to sacrifice and purifications and Jewish wash-
ing. For these are heaved a little above the earth, and
seem to rise above it, but are nevertheless in it and about
it : for not in the Law is that which is perfectly good and
lofty unto understanding. Moreover it is given in the
evening : the account again by evening signifying the ob-
scurity of the letter, or the darksome condition of the
world, when it had not yet the Very Light, i. e.,. Christ,
who when He was Incarnate said, I am come a Light into
the world. But He says the children of Israel shall know
that the Lord brought them out of Egypt. For knowledge
only of the salvation generally through Christ is seen in
the Mosaic book, while grace was not yet present in very
person 5 . This very thing He hinted at, when He added,
In the morning ye shall see the glory of the Lord, in that
He giveth you bread to the full. For when the mist of
the Law, as it were night, hath been dispersed, and the
spiritual Sun hath risen upon us all, we behold as in a
glass the glory of the Lord now present, receiving the
Bread from heaven to the full, I mean Christ Himself.
And it was evening and the quails came up and covered
the camp, and in the morning as the dew ceased round about
the host, and behold, upon the face of the wilderness a small
thing, as coriander seed, white. Look at the arrangement
of the things to be considered. He says of the quails,
that they covered the camp; of the manna again, that
What signified by Manna, morning, coriander seed. 369
in the morning when the dew was gone up, it lay on the face Chap. 6.
of the wilderness round about the camp. For the instruc- ' '
tion through the Law, I mean that in types and figures,
which we have compared to the appearance of quails,
covers the synagogue of the Jews : for, as Paul saith, the 2 Cor. iii.
veil lieth upon their heart, and hardness in part. But when Rom. xi.
it was morning, that is, when Christ had now risen, and '
flashed forth upon all the world, and when the dew was
gone up, that is, the gross and mist-like introduction of
legal ordinances (for Christ is the end of the Law and the lb. x. 4.
Prophets) ; then of a surety the true and heavenly manna
will come down to us, I mean the Gospel teaching, not up-
on the congregation of the Israelites, but round about the
camp, i. e., to all the nations, and upon the face of the
ivilderness, that is the Church of the Gentiles, whereof it
is said that more are the children of the desolate than of the Isa. Uv.
married wife. For over the whole world is dispersed the
grace of the spiritual manna, which is also compared to
the coriander seed, and is called small 6 . For the power c x^rhv,
of the Divine Word being of a truth suutie •, anu. cooiing ? Xfirri]
the heat of the passions, lulleth the fire of carnal motions
within us, and entereth into the deep of the heart. For
they say that the effect of this herb, I mean the coriander,
is most cooling.
And when the children of Israel saw it they said one to Exod.
another, What is this ? for they wist not what it was ; being
unused to what had been miraculously wrought and not
being able to say from experience what it was, they say
one to another What is this ? But this very thing which
is said interrogatively, they make the name of the thing,
and call it in the Syrian tongue, Manna, i.e., What is this ?
and you will hence see, how Christ would be unknown
among the Jews. For that which prevailed in the type,
trial shewed that it had also force- in the truth.
And Moses said to them, Let no man leave of it till the lb. 19, 20.
morning ; and they hearkened not unto Moses, but sorns of
them left of it until the morning, and it bred worms and stank,
and Moses was wroth with them. The morning in this place
VOL. i. b b
Book 3.
vi. 32, 33,
V7JS
Phil. iii.
8,9.
Exod.
xvi. 33.
Rom. xi.
33.
Eccl. vii.
24.
1 '< f
1 i
i
9 ardfi-
vov XP v<r -
f .;
ovv,
f f
LXX.
i
and so S.
1 \
Paul,
Heb. ix.
4.
370 The Law's shadow transient. Pot of Manna soul
signifies the bright and most glorious time of the coming of
our Saviour, when the shadow of the Law and the mist of
the devil among the nations, being in some sort undone 8 ,
the Only-Begotten rose upon us like light, and spiritual
dawn appeared. The blessed Moses then commanded not
to leave of the typical manna until the morning ; for when
the aforementioned time hath risen upon us, superfluous
and utterly out of place are the shadows of the Law by
reason of the now present truth. For that a thing truly
useless is the righteousness of the Law when Christ hath
now gleamed forth, Paul shewed, saying of Him, for whom
I suffered the loss of all things, to wit, glorying in the Law,
and do count them dung, that I may win Christ and be found
in Sim, not having mine own righteousness which is of the
Law, but that which is th7'ough the faith of Jesus Christ.
Seest thou then, how as a wise man he took care not to leave
of it till the morning ? They who kept of it unto the morn-
ing are a type of the Jewish multitude which should believe
not, whose eager desire to keep the law in the letter, should
be a producing of corruption and of worms. For hearest
thou how the Lawgiver is exasperated greatly against them?
And Moses said unto Aaron, Take one golden pot, and put
therein manna, an omer full, and thou shalt lay it up before
Ood to be kept. Well in truth may we marvel hereat, and
say, the depth of the riches and wisdom and knowledge of
Ood! Por incomprehensible in truth is the wisdom hidden
in the God-inspired Scriptures, and deep their depth, as it is
written, who can find it out ? Thou seest then how our last
comment fitted these things : Por since Christ Himself was
shewn to be our Yery Manna, declared in type by way of
image to them of old, needs does he teach in this place, of
Whom and of what virtue and glory will he be full, who
treasureth up in himself the spiritual Manna, and bringeth
Jesus into the inmost recesses of his heart, through right
• faith in Him and perfect love. For thou hearest how the
omer full of manna was put in a golden pot 9 , and by the hand
of Aaron laid up before the Lord to be kept. Por the holy
and truly pious soul, which travaileth of the Word of Grod
!
■which contains Christ. Moses, a mediator. Jews' unwisdom. 371
perfectly in herself, and receiveth entire the heavenly trea- Chap. 6.
sure will be a precious vessel, like as of gold, and will be c ' vL ^'
offered by the High Priest of all to God the Father, and
will be brought into the Presence of Him Who holdeth all
things together and preserveth them to be kept, not suffer-
ing to "perish that which is of its own nature perishable.
The righteous man then is described, as having in a golden
vessel the spiritual Manna, that is Christ, attaining unto in-
corruption, as in the Sight a of God, and remaining to be J *"«*-
kept, that is unto long-enduring and endless life. Christ *"
with reason therefore convicts the Jews of no slight mad-
ness, in supposing that the manna was given by the all-
wise Moses to them of old, and in staying at this point their
discourse thereon and considering not one at all of the
things presignified thereby, by His saying, Verily I say
unto you, Not Moses hath given you the manna. For they
ought rather to have considered this and perceived that
Moses had brought in the service of mediation merely :
but that the gift was no invention of human hand, but the
work of Divine Grace, outlining the spiritual in the grosser,
and signifying to us the Bread from Heaven, Which giveth
Life to the whole world, and doth not feed the one race of
Israel as it were by preference 2 . 2 «ora
irp6<r-
34 They said therefore unto Him, Lord evermore give us this pirtiaUu,
35 Bread. Jesus said unto them, T.l^™'
Hereby is clearly divulged, though much desiring to be
hid, the aim of the Jews, and that one might see that it is
not lawful for the Truth to lie, which said that not because
they saw the miracles, were they therefore eager to follow
Him, but because they did eat of the loaves and were filled. Supra
With reason then were they condemned for their much ver-26 *
dulness 3 , and I suppose one should truly say to them, 3 f^a-
Lo a foolish people and without heart, they have eyes and see j«.y. 2 i.
not, they have ears and hear not. For while our Saviour
Christ by many words, as one may see, is drawing them
away from carnal imaginations, and by His all-wise teach-
ing winging them unto spiritual contemplation, they attain
Bb 2
372 Misconception of Jews as of woman of Samaria.
}.»
Book 3.
c.vi. 35.
Supra
ver. 33.
Phil. iii.
19.
lb.
Supra iv,
13, 14.
4 Svffpa-
6iav
lb. 15.
5 ifia\a-
Kl£eTO
Isa.
xxxii.
6LXX.
not above the profit of the flesh, and hearing of the Bread
which giveth life unto the world, they still picture to them-
selves that of the earth, having their belly for god, as it is
written, and overcome by the evils of the belly, that they
may justly hear, whose glory is in their shame. And you
will find such language very consonant to that of the wo-
man of Samaria. For when our Saviour Christ was ex-
pending upon her too a long discourse, and telling her of
the spiritual waters, and saying clearly, Whosoever drinketh
of this water shall thirst again, but whosoever drinketh of the
water that I shall give him shall never thirst, but the water
that I shall give him shall be in him a ivell of water spring-
ing up into everlasting life : she caught at it through the
dulness 4 that was in her, and letting go the spiritual foun-
tain, and thinking nothing at all about it, but sinking down
to the gift of sensible wells, says, Lord give me this water,
that I thirst not neither come hither to draw. Akin therefore
to her language is that of the Jews. For as she was weakly 5
by nature, in the same way (I think) have these too nought
nly in their understanding, but are effeminated
UXtXXKJ KJ1. I I IGtH-LX
• €U<T
irrov
unto the unmanly lusts of the belly, and shew that that is
true of them which is written, For the foolish man will utter
folly, and his heart will imagine vain things.
I am the Bread of life
It is the custom of our Saviour Christ when explaining
the more Divine and already foretold Mysteries, to make
His Discourse upon them darksome and not too transpa-
rent. For He commits not His so dread word to lie un-
veiled before the unholy and profane indiscriminately at
their pleasure, to be trodden down by them, but having
veiled it in the armour of obscurity, He renders it not in-
visible to the prudent, but when He seeth among His
hearers any foolish ones, and who understand no whit of
the things spoken, He opens clearly what He wills to
make known, and removing as it were all mist from His
Discourse, He sets the knowledge of the Mystery before
" them bare and in full view 6 , hereby rendering their unbe-
Christ veils His words yet also utters them forth. 373
lief without defence. That it was His wont (as we have
said) to use an obscure and reserved 7 method of speaking,
He will Himself teach us, saying in the Book of Psalms, I
will open My Mouth in parables. And the blessed prophet
Isaiah too no less will confirm our explanation hereof, and
shew it in no wise mistaken, proclaiming, Behold a righteous
King shall reign, and princes shall rule with judgment, and a
man shall veil his words : for he says that He has reigned
a righteous King over us who saith, Yet was I appointed
King by Him, upon Sion His holy mountain, declaring the
commandment of the Lord : and princes living together in
judgment, that is, in uprightness in every thing, he calls the
holy disciples who came to the Saviour Christ oftentimes
veiling His words, saying, Declare unto us the pay-able.
And He once on hearing the question, Why spealtest Thou
unto the multitudes in parables ? is found to have declared
most manifestly the cause, Because they seeing (He says)
see not, and hearing they hear not, nor understand. For
they were no ways worthy (it seems) seeing that God who
judgeth justly, decreed this sentence upon them. The
Saviour then, having devised many turns in His Discourse,
when He saw that His hearers understood nothing, at
length says more openly, I am the Bread, of life, and well-
nigh makes an attack upon their unmeasured want of rea-
son, saying, ye who have the mastery over all in your
incomparable uninstructedness alone, when God declares
that He will give you Bread from Heaven, and has made
you so great a promise in feeding you with manna, do ye
limit the Divine Liberality, and are ye not ashamed of
staying the grace from above at this, not knowing that it
is but a little thing both for you to receive such things of
God, and for God Himself to give them you ? Do not then
believe (saith He) that that bread is the Bread from
Heaven. For I am the Bread of Life, Who of old was fore-
announced to you as in promise, and shewn as in type, but
now am present fulfilling My due promise. I am the Bread
of Life, not bodily bread, which cutteth off the suffering
from hunger only, and freeth the flesh from the destruction
Chap. 6.
c. vi. 35.
7 iirtffKl-
aaru.4vcf
Kal
\e\rjd6rt
Ps.
Ixxviii.
2.
Isaiah
xxxii. 1,
2 LXX.
Ps. ii. 6,
7 LXX.
S. Matt.
xv. 15.
lb. xiii.
10.
lb. 13.
374
Joshua a type of Christ.
Book 3.
c. vi. 35
Josh. iii.
lb. v. 2.
8 knives
of flints
£. m.
9 (TVVfffT-
S. Matth.
i. 21.
Josh. iv.
Zech. ix
16LXX.
Col.ii.ll
therefrom, but remoulding wholly the whole living being
to eternal life, and rendering man who was formed to be
for ever, superior to death. By these words He points to
the life and grace through His Holy Flesh, through which
this property of the Only Begotten, i. e., life, is introduced
into us.
But we must know (for I think we ought with zealous
love of learning to pursue what brings us profit) that for
forty whole years was the typical manna supplied to them
of Israel by God, while Moses was yet with them, but
when he had attained the common termination of life, and
Jesus was now appointed the commander and general of
the Jewish ranks : he brought them over Jordan, as it is
written, and having circumcised them with hiives of stone 8
and brought them into the land of promise, he at length
arranged that they should be fed with bread, the all-wise
God having now stayed His gift of manna. Thus (for the
type shall now be transferred to the truer) when Moses
was shrouded 9 , that is, when the types of the worship after
the Law were brought to nought, and Christ appeared to
us, the true Jesus (for He saved His people from their sins),
then we crossed the Jordan, then received the spiritual cir-
cumcision through the teaching of the twelve stones, that is
of the holy disciples, of whom if is written in the Prophets
that the holy stones are rolled upon His land. For the holy
stones going about and running over the whole earth, are
of a surety these, through whom also we were circumcised
with the circumcision made without hands in Spirit, i. e.,
through faith. When then we were called to the kingdom
of Heaven by Christ (for this and nought else, I deem, it
pointeth to, that some entered into the land of promise),
then the typical manna no longer belongeth to us (for not
by the letter of Moses are we any longer nourished) but
the Bread from Heaven, i. e., Christ, nourishing us unto
eternal life, both through the supply of the Holy Ghost,
and the participation of His Own Flesh, which infuseth
into us the participation of God, and effaceth the deadness
that cometh from the ancient curse.
Never hunger a gift superior to Moses'.
37;
He that cometh to Me shall not hunger, and he that believeth Chap. 6.
on Me shall never thirst.
There is herein again something concealed which we
must say. For it is the wont of the Saviour Christ, not
to. contend with the praises of the saints, but on the con-
trary to crown them with glorious honours. But when
certain of the more ignorant folk, not perceiving how great
His excellence over them, offer them a superior glory, then
does He to their great profit bring them to a meeter idea,
while they consider Who the Only-Begotten is, and that He-
will full surely surpass by incomparable Excellencies. But
not over clear does He make His Discourse to this effect,
but somewhat obscure and free from any boast, and yet
by consideration of or comparison of the works it forcibly
takes hold on the vote of superiority. For instance, He was
discoursing one time with the woman of Samaria, to whom
He promised to give living water ; and the woman under-
standing nought of the things spoken said, Art Thou greater Supra iv.
than our father Jacob who gave us the well ? But when
the Saviour wished to persuade her that He was both
greater than he, and in no slight degree more worthy of
belief, He proceeds to the difference between the water,
and says, Whosoever drinlceth of this water shall thirst again,
but whosoever drinlceth of the water that I shall give him, it lb. 13, 14.
shall he in him a ivell of water springing up into everlasting
life. And what thence does He give to understand but
surely this, that the Giver of more excellent gifts must
needs be surely Himself more excellent than he with whom
was the comparison ? Some such method then of leading
and instruction He uses now too. For since the Jews
were behaving haughtily towards Him, and durst think
big l , putting forward on all occasions their Lawgiver i ^ya.
Moses, and often asserting that they ought to follow his ^ff '
ordinances rather than Christ's, thinking that the supply
of manna and the gushing forth of water from the rock,
were most reasonable proof of his superiority over all, and
over our Saviour Jesus Christ Himself, needs He did
return to His wonted plan, and does not say downright,
376 Christ's Body our Life. Firm resolve, not
Book 3.
c. vi. 35.
3 evKoyiav
S. Cyril's
frequent
name for
the Eu-
charist.
4 wtiroi-
5 ev\oyl-
that He is superior to Moses, by reason of the unbridled
daring of His hearers, and their being most exceeding
prone 2 to wrath; but He comes to this very thing that is
marvelled at, and by comparison of it with the greater,
proves that it is small. For he that cometh to Me (He
says) shall never hunger and he that believeth on Me shall
never thirst. Yea (saith He) I too will agree with you
that the manna was given through Moses, but they that
did eat thereof hungered. I will grant that out of the
womb of the rocks was given forth unto you water, but
they who drank thirsted, and the aforesaid gift wrought
them some little temporary enjoyment; but he that com-
eth to Me shall never hunger, and he that "believeth on Me
shall never thirst.
What then doth Christ promise ? Nothing corruptible,
but rather that Blessing 3 in the participation of His Holy
Flesh and Blood, which restoreth man wholly to incorrup-
tion, so that he should need none of the things which drive
off the death of the flesh, food (I mean) and drink. It
seems that He here calls water, the Sanctification through
the Spirit, or the Divine and Holy Ghost Himself, often so
named by the Divine Scriptures. The Holy Body of Christ
then giveth life to those in whom It is, and holdeth them
together unto incorruption, being commingled with our
bodies. For it is conceived of as the Body of none other,
but of Him which is by Nature life, having in itself the
whole virtue of the united Word, and inqualitied 4 , yea or
rather, fulfilled with His effectuating Might, through which
all things are quickened and retained in being. But since
these things are so, let them who have now been bap-
tized and have tasted the Divine Grace, know, that if
they go sluggishly or hardly at all into the Churches,
and for a long time keep away from the Eucharistic gift 5
through Christ, and feign a pernicious reverence, in that
they will not partake of Him sacramentally, they exclude
themselves from eternal life, in that they decline to be
quickened; and this their refusal, albeit seeming haply to be
the fruit of reverence, is turned into a snare and an offence.
.
keeping away from Eucharist, our duty. Disfavour to unbelief. 377
For rather ought they urgently to gather up their implanted
power and purpose,' that so they may be resolute in clear-
ing away siu, and essay to live a life most comely, and so
hasten with all boldness to the participation of Life. But
since Satan is manifold in his wiles, he never suffers them
to think that they ought to be soberminded, but after
having defiled them with evils, persuades them to shrink
from the very grace, whereby it were likely, that they re-
covering from the pleasure that leads to vice, as from wine
and drunkenness, should see and consider what is for their
good. Breaking off therefore his bond, and shaking off
the yoke cast upon us from his tyranny, let us serve the
Lord with fear, as it is written, and through temperance
shew ourselves superior to the pleasures of the flesh and
approach to that Divine and Heavenly Grace, and mount
up unto the holy Participation of Christ; for thus, thus
shall we overcome the deceit of the devil, and, having be-
come partakers of the Divine Nature, shall mount up to life
and incorruption.
Chap. 6.
c. vi. 36.
Ps. ii. 11.
2 S. Pet
i4.
36 But I said unto you that ye have both seen Me and believe
not.
By many words doth He struggle with them, and in
every way urge them to salvation by faith. But He was
not ignorant, as God, that they would run off to unbelief, as
their sister or intimate foster sister, and would regard as
nought, Him who calleth them to life. In order then
that they might know that Jesus was not ignorant what
manner of men they would be found, or rather, to speak
more fittingly, that they might learn that they were under
the Divine wrath, He charges them again, But I said unto
you that ye have both seen Me and believe not. I foreknew
(says He) and clearly foretold, that ye would surely remain
hard, and keeping fast hold of your cherished disobedience,
ye would be left without share in My gifts. And when
did Christ say any thing of this kind? remember Him
saying to the blessed prophet Isaiah, Go and tell this I i a vi
people, Hear ye in hearing and understand not, and looking
n\
378
Jews without excuse. Christ grieved.
Book 3.
c. vi. 37.
Ml
cf. Prov.
v. 22.
Supra
ver. 15.
cf. Wis-
dom xiii.
5.
look and see not, for the heart of this people is waxen fat.
Will not the word be shewn to be true by these things also
which are before us ? for they saw, they saw that the Lord
was by Nature God, when He fed a multitude exceeding
number which came unto Him with five barley loaves, and
two small fishes, which He brake up. But they have seen
and believe not, by reason of the blindness which like a mist
hath come upon their understandings from the Divine
wrath. For they were (I suppose) without doubt worthy
to undergo this, for that they, caught in innumerable
stumblings, and fast holden in the indissoluble bands of
their transgressions, received not when He came Him who
had power to loose them. For this cause was the heart of
this people made fat.
But that the multitude of the Jews saw by the great-
ness of the sign that Jesus was by Nature God, you will
understand full well by this too. For marvelling at what
was done, as the Evangelist says above, they sought to
seize Sim to make Him a King. No excuse then for their
folly is left unto the Jews. For astonished (and with
much reason) at the Divine signs, and coming from the
works proportionably to the Might of Him Who worketh,
they wellnigh, shudder at their readiness to believe, and
spring back from good habits, readily making a summer-
set as it were into the very depths of perdition.
37
Supra
ver. 36.
All that the Father giveth Me shall come to Me,
It did not behove the Lord simply to say, Ye have both
seen Me and believe not, but it was necessary that He
should bring in besides the reason of their blindness, that
they might learn that they had fallen under the Divine
displeasure. Therefore as a skilful physician He both
shews them their weakness, and reveals the cause of it,
not in order that they on learning it may remain quiet
in it, but that they may by every means appease the Lord
of all, Who is grieved at them, i. e,, for just causes. For
He would never be grieved unjustly, nor would He Who
knows how to give righteous judgment have given any
All intimates calling of Gentile Church.
379
such judgment upon them, were not reason calling Him
thereto, from all sides hasting unto the duty of accusal.
The Saviour hereby affirmed that everything should come
to Him, which God the Father gave Him; not as though
He were unable to bring believers to Himself, for this He
would have accomplished very easily if He had so willed,
according to the working whereby He is able even to subdue
all things to Himself, as Paul saith : but since it seemed
somehow necessary and more fit, to say that they who were
in ignorance were illumined by the Divine Nature, He
again as Man attributes to the Father the operation, as to
things more God-befitting. For so was His wont to do,
as we have often said. But it is probable that when He
says that all that He giveth Him shall be brought to Him
by God the Father, He points to the people of the Gentiles
now about full soon to believe on Him. It is the word of
one skilfully 7 threatening, that both they shall fall away
from grace, and that in their stead shall come in all who
of the Gentiles are brought by the goodness of God the
Father, to the Son, as to Him Who is by Nature Saviour
and Lifegiving, that they, partaking of the Blessing 8 from
Him, may be made partakers of the Divine Nature, and be
thus brought back to incorruption and life, and be re-
formed unto the pristine fashior* of our nature. As though
one should bring a sick man to a physician, that he might
drive away the sickness that has fallen upon him, so we
say that God the Father brings to the Son those who are
worthy salvation from Him. Bitter then and full of des-
truction is hardness of heart to them that have it. There-
fore doth the word of prophecy chide the Jews, crying
aloud, Be ye circumcised to God, and circumcise the hard-
ness of your heart, ye men of Judah and inhabitants of
Jerusalem. Yet not for them, but for us rather hath God
the Father kept the circumcision in the heart, namely that
which is through the Holy Ghost, wrought according to
the rites of him who is a Jew inwardly. It is then right to
flee from their disobedience, and with all zeal to renounce
hardness of heart, and to reform unto a more toward dis-
Chap. 6.
c. vi. 37.
Phil. iii.
21.
7 tv(pvS>s
8 (v\oyi-
as, the
Eucharist
Jer. iv. 4.
LXX.
Rom.
29.
380
Out means Doom.
Book 3. position, if we would avert the wrath that was upon them
unto destruction.
Jer. xxii.
28—30
LXX.
9 (KKripv-
cf. S.
Matth.
iii. i2.
1 Cor. ii.
9.
S. Matth
xiii. 47,
48.
and him that cometh to Me I will in no wise cast out.
He says that conversion through faith will not be pro-
fitless unto them that come to Him. For He had to shew
that the being brought by God the Father was a most
desirable thing, and productive of ten thousand goods.
Things most excellent then (saith He) shall be theirs, who
through the grace from above are called to Me and come.
For I will not cast out him that cometh, that is I will not
discard him as an unprofitable vessel, as is said through
one of the Prophets, Jechonias was despised, as a vessel
whereof there is no use, he was cast away, and cast forth
into a land which he knew not. Earth, earth, hear the word
of the Lord, write ye this man a man proscribed. He shall
not then be proscribed 9 (saith He) nor cast forth, as one
despised, nor shall he abide without share of Mine regard,
but shall be gathered up into My garner, and shall dwell
in the heavenly mansions, and shall see himself possessed
of every hope beyond understanding of man. For eye hath
not seen nor ear heard neither have entered into the heart of
man, the things which God prepared for them that love Him.
It is probable that the wordS, I will not cast out him that
cometh to Me signify moreover, that the believer, and he
that cometh to the Divine Grace, shall not be delivered
over to the judgment. For you will find that the word
out, has some such meaning, as in that parable in the blessed
Matthew. For (saith He) the Kingdom of Heaven is like unto
a net that was cast into the sea and gathered of every kind,
which having brought up and dragged to the shore, they
gathered the good into vessels, but cast the bad away. For
that the good are gathered into the Divine and heavenly
Courts, we shall understand by His saying that the good
were gathered into vessels : and by the unprofitable being
cast away, we shall see that the ungodly shall fall away
from all good, and go away into judgment. When then
Christ says, Him that cometh to Me I will in no wise cast
Some will be cast out.
381
out, let us understand that the people which cometh unto Chap. g.
Him through faith shall never fall into torment. Most
wisely does He seem to me in these words to veil a threat
against those most abandoned men, that if any will not
turn with all speed to obedience, they shall be deprived
of all good, and be excluded even against their will from
His Friendship. For wherein He promises not to cast out
him that cometh, He in the same signifieth that He will
surely cast out him that cometh not.
Cyril Archbishop of Alexandria on the Gospel according
to John, Book the third.
CHAPTERS IN THE FOURTH BOOK.
i f
4
I I-
! '<■■ i
1. That in nothing is the Son inferior to God the Father, because
lie is of Him by Nature, although He be said by some to be sub-
ject, on the words, 1 came down from Heaven not to do Mine
own Will, but the Will of the Father That sent Me. Herein
is also a most useful discourse upon the Precious Cross of Christ.
2. That the Holy Body of Christ is Life-giving, on the words I am
the Bread of Life, &c. wherein He speaks of His own Body as
of Bread.
3. That the Son is not a partaker of life from any other, but rather
Life by Nature, as being begotten of God the Father who is
Life by Nature, on the words, As the Living Father sent Me
and I live by the Father, so he that eateth Me, he too shall live
by Me.
4. That a type of Christ was the holy Tabernacle which led the
people in the wilderness and that the ark that was in it and the
lamp and the altar, well as that of incense, as that of sacrifice
signified Christ Himself, on the words, To whom shall we go ?
Thou hast the words of eternal life.
5. On the feast of tabernacles, that it signifies the restitution of the
hope due to the Saints, and the resurrection from the dead, on
the words, Now the Jews' feast of tabernacles was at hand.
6. A dissertation upon the rest of the Sabbath, manifoldly shewing
of what it is significant, on the words, If a man on the Sabbath
day receive circumcision, are ye angry at Me, because I made
a man every whit whole on the Sabbath day ?
7. A dissertation upon the circumcision on the eighth day, mani-
foldly shewing of what it is significant, on the words, If a man on
the Sabbath day receive circumcision, fyc.
OUR FATHER AMONG THE SAINTS
CYRIL
Archbishop of Alexandria
GOSPEL ACCORDING TO JOHN.
BOOK IV.
CHAPTER I.
That in nothing is the Son inferior to God the Father, because He is
of Him by Nature, although He be said by some to be subject.
38 Because I have come down from heaven, not to do Mine Own
39 Will but the Will of the Father That sent Me. And this is
the Will of Him which sent Me, that of all which He hath
given Me I should lose none of it, but should raise it tip at
the last day.
This passage will seem hard to a person who considers
it superficially 1 , and not far removed from offence regard- 1k " tA
ing the faith, so that they even expect us hence to fall
into difficulties hard to be overcome, which come from our
opponents. But there is nothing at all hard herein, for
all things are plain to them that understand, as it is writ- p r?v.
ten, and right to them that find knowledge, that is to those
who piously study to interpret and understand the mys-
teries contained in the Divine Scriptures. In these words
then Christ gives us a kind of proof and manifest assur-
ance that he that cometh to Him shall not be cast out.
For for this cause (saith He) I came down from Heaven,
that is, I became Man according to the good pleasure of
God the Father, and refused not to be employed in all but
undesired works, until I should attain for them that he-
ft
pop
384
The Passion willed and willed not.
Book 4.
vi. 38, 39,
s !
II
S. Matth.
xxvi. 39.
lieve on Me eternal life and the resurrection from the dead,
having destroyed the power of death. What then was this
that Christ both, willed and willed not a ? Dishonour from
the Jews, revilings, insults, contumelies, scourgings, spit-
in gs, and yet more, false witnesses, and last of all, the
death of the Body. These things for our sakes Christ
willingly underwent, but if He could without suffering
them have accomplished His Desire for us, He would not
have willed to suffer. But since the Jews were surely
and inevitably going to adventure the things done against
Him, He accepts the Suffering, He makes what He willed
not His Will, for the value sake of His Passion, God
the Father agreeing with Him, and co-approving that He
should readily undergo all things for the salvation of all.
Herein specially do we see the boundless goodness of the
Divine Nature, in that It refuseth not to make that which
is spurned, Its choice for our sakes. But that the suffer-
ing on the Cross was unwilled by our Saviour Christ, yet
willed for our sakes and the Good Pleasure of God the
Father, you will hence understand. For when He was
about to ascend thereunto, He made His addresses to God,
saying, that is, in the form of prayer, Father, if it be pos-
sible, let this Cup pass from Me ; nevertheless, not as I will,
but as Thou. For that in that He is God the Word, Im-
mortal and Incorruptible, and Life Itself by Nature, He
could not shudder at death, I think is most clear to all :
yet made in Flesh He suffers the Flesh to undergo things
proper to it, and permits it to shudder at death when now
at its doors, that He may be shewn to be in truth Man ;
therefore He says, If it be possible, let this Gup pass from
Me. If it may be (He says) Father, that I, without suffer-
ing death, may gain life for them that have fallen thereinto
if death may die without My dying, in the Flesh that is,
let this cup (He says) pass from Me ; but since it will not
take place (He says) otherwise, not as I will, but as Thou.
Thou seest how powerless human nature is found, even in
Christ Himself, as far as it is concerned : but it is brought
a See this treated of by S. Cyril in [p. 131 Greek.]
his fifth Book against Nestorius chap. 3.
The Passion willed and unrvilled.
385
back through the Word united with it unto God-befitting Chap. i.
, ° -, . , • -, , i ! vi. 38, 39.
undauntedness and is re-tramed to noble purpose, so as
not to commit itself to what seems good to its own will,
but rather to follow the Divine Aim, and readily to run
to whatever the Law of its Creator calls us. That we say
these things truly, you may learn from that too which
is subjoined, For the spirit indeed (He saith) is willing, lb. 41.
but the flesh is weak. For Christ was not ignorant that
it is very far beneath God-befitting Dignity, to seem to
be overcome by death, and to feel the dread of it : there-
fore He subjoined to what He had said the strongest de-
fence, saying that the flesh was weak, by reason of what
befits it and belongs to it by nature ; but that the spirit
was willing, knowing that it suffered nought that could
harm. Seest thou how death was unwilled by Christ, by
reason of the Flesh, and the inglory of suffering: yet willed,
until He should have brought unto its destined consumma-
tion for the whole world the Good Pleasure of the Father,
that is, the salvation and life of all ? For doth He not
truly and indeed signify something of this kind, when
He says that this is the Will of the Father, that of those
who were brought to Him He should lose nothing, but^
should raise it up again at the last day ? For as we taught Supra
before, God the Father in His Love to man brings to
Christ as to Life and the Saviour, him that lacketh life
and salvation.
But I perceive that I am saying what pleases not the
enemy of the truth. For he will by no means agree to the
things which we have just said : but will cry out loudly,
and will come with his shrill cry, Whither are you leading
astray (you sir) our line of thought 15 and are devising intri-
cate inroads 2 of ideas and drawing away the passage from 2 {*wP°-
the truth ? You blush I suppose (says he) to confess the
involuntary subjection of the Son. For is it not hereby
also evident to us, that He will never command and bear
rule in the management of affairs, but is subject rather to
* to Oeaip'fifJ.aTa, used often by S. Cyril Gospel -words commented on.
for the line of thought suggested by the
VOL. I. C C
386
The Holy Trinity has One Will.
i ;
Book 4.
vi. 38, 39.
3 els r)]V
ivavdpw-
irricnv ire-
pUXicwv
rb elprjfif-
vov
4 Xiav
fVTpOX®-
rdrotsKa-
dtirirfiifis
5 rb ffvp.-
<pepe<r0at
rois 9e-
TOV
Tlarpbs
rbv Tlbr
the Will of the Father ? For He is conscious of so coming
short of Equality with Him, that He is constrained in some
sort to make what He wills not His Will, and to do not
altogether as seems good to Him, but rather what pleases
the Father. And do not tell me (says he) dragging the
expression into the Incarnation 3 , It is as Man that He is
subject. For lo, as thou seest, He being yet God and
bare Word and unentangled with Flesh, came down from
Heaven, and before He was at all clothed with the form of
a servant, was subject to the Father, i. e., as His Superior
and Ruler.
With dread words, good sir, as you surely deem, and
swift-coursing exceedingly do you overrun us 4 , yet are
they words that go not straight forward but are scared out
of the Kings beaten highway; and having left (as the
Greek proverb hath it) the carriage-way, you are pressing
forward upon precipices and rocks. For vainly do ye main-
tain against us that the Son obeys the Father, ever speak-
ing as though any of them who deem aright thought that
one ought to hold the contrary, and were not rather deter-
mined to agree with you herein. For we do not conceive
of the Holy and Consubstantial Trinity as ever divided
against Itself, or cleft into diverse opinions, or that the
Father (may be) or the Son or the Holy Ghost are severed
unto what seems good to each individually, but They agree
in all things, since of One Godhead, it is clear, One and
the Same Will ever existeth, in the Whole Holy Trinity.
Away then with a long argument with us hereon, still be
the spirit that would wrangle where it least of all should,
for since none is indignant thereat, it is superfluous still to
press it.
But since ye, accustomed to think and to hold most
perverse things, term the Son's agreement with the Will
of the Father 5 , subjection of necessity, on this matter we
will discuss with you what is right. For if this state-
ment were put forth by you in simplicity, we too would
with reason hold our peace, and not too strictly test the
agreement of language. But since we see that it is put
The Son willed to save us : kept Father's Will hoiv. 387
forth in deep malice 6 , we shall of necessity oppose yon,
trusting in the Power of the Holy Ghost, and not to our
own words. For not absolutely ?, nor simply as His rule of
conduct 8 , nor yet for every action did. the Son affirm that
He did not wholly and entirely hold by His Own Will, but
He says that He kept His Father's Will in one definite act,
on account of thy wresting of words (as I conceive) provid-
ing as God for our security. But He endured what He
would not, and for our sakes made it His Will; I mean His
Suffering upon the Cross, since so it was well-pleasing unto
His Father, as we have said before. And one may see the
proof straightway laid down, and the principle 9 evidently
set before us, on which (as Himself says) He left His Own
Will, and fulfils the Father's. For this (He saith) is the
Will of the Father that of all which He hath given Me I
should lose nothing but should raise it up at the last day.
And that the Suffering on the Cross was really unwilled
alike and willed by the Only Begotten, hath been clearly
stated before. But we shall state it again hereafter with
Chap. 1.
vi. 38, 39.
6 KCLKOTI-
0eias
7 atro\v-
TU1S
8 vir66e-
9 virSdecrtv
Supra
pp. 384,
385.
mnvo e>i-»r>iT>»o+y
proofs, simplifying the truth to our readers.
But I will proceed first to the examination of the subjection
alleged by you, it being previously laid down and un-
hesitatingly confessed by you, that the Wills of the Holy
Trinity ever coincide into one Will and Purpose. Let
those subtle disputers tell us then, whether in the name
and fact of subjection the Being of the Son consists, and
this is His Nature, in the same way for instance as humanity
belongs to a man, or whether He, existing before in His
Own Proper Mode 1 , is subject to the Father, as one might
conceive of an angel for instance, or any other reasonable
power. For these things, being and existing, are recipient
of the mode of subjection.
If then ye say that the Being of the Son consists in His
being subject to the Father, He will be a subjection rather
and not a Son. How then (tell me) will ye not be manifest
triflers ? for how can this subjection be conceived to exist
of itself without having its being in any of the things that
are? For such things are usually the accidents of the
c c 2
cf. supra
p. 259.
1 d>S Iv
tSi(p \6ytf>
388
Subjection exists not in itself but its subject.
Book 4.
vi. 38, 39.
V H
li
It"
2 &8iaicpi-
TftIS
Jer. iv.
22.
Prov. iii.
35.
8 &pt<r/j.4-
vu>s
* (rvWo-
yi<rjx6v
Ps.
xxxvii.
7LXX.
necessarily pre-existing subjects wherein they are wont to
be, and not otherwise : and are viewed as belonging to sub-
stances, or befalling them, rather than having any existence
in themselves. And as lust for instance, which calls and im-
pels us to any thing, has no existence in itself, but is con-
ceived rather in him who is recipient thereof: so subjection
pointing at some sway of the will to the duty of subjection
to any, will not be conceived of in its own nature, but
will rather be as passion, or will, or desire, in some one of
the things that are. Besides the name and fact of sub-
jection spoken absolutely 2 will not be conceived of as pro-
perly predicated of any one, nor will one know whether
it be good or bad, unless it be added to whom the sub-
jection is: for a man is subject to God, but also to the
devil. And as the name wise is a mean term (for some are
wise to do evil, and again the wise shall inherit glory,
having clearly their wisdom in good things), so too sub-
jection is a kind of mean term, and not a truth defi-
nitely expressed 3 , for it is quite uncertain to whom the
subjection is. Hence also, the Nature of the Son is left in
uncertainty, if It be conceived of as (according to you)
a subjection. For a subjection to what, if no one were
brought forward, one could not say without falsehood. But
that the subjection will not exist of itself, in its own mode
of being, we bringing forward some grosser and more ob-
vious reasoning in regard to things already made, shall
see : and do thou accept a demonstration 4 besides. For if
we grant that the being of a man (for example) consists in
his being subject, we shall consider that his not existing
consists in his not being subject. How then was it said by
the Psalmist to some one, as being indeed and existing,
but not yet subjected, Submit thee to the Lord, and en-
treat Him ? Seest thou then how utterly foolish it is to
suppose that subjection has any existence in itself? One
must then of necessity confess that the Son was and existed
previously in His Own Nature, and so say that He was
subject to the Father. What then (tell me) is there to
constrain that He Who is of the Essence of His Father,
Consubstantiality independent of mere accidents. 389
the Exact Impress of His Nature, should fall from His
Equality with Him, on account of His being obedient ?
For we who think and speak rightly, know that He is con-
substantial with the Father, and give Him Equal Honour
in all respects, and consider that in nought does He cotne
short of God-befitting Divinity: but do thou see in what
manner thou canst thrust away from Equal honour with
the Father on account of the alleged subjection Him who
enjoys equal goods by reason of Identity of Essence.
But this very thing (says he) will make for 5 our side of
the argument, namely that the Son is obedient to the Fa-
ther, and doth not overmuch consider His Own Will, but
yields rather to that of the Father, as above Him and
greater than He.
But this very thing according to your own word sir,
which you think will aid your argument, you will find to
be nothing but the fruit of your own unlearning. For if
we were disputing, which was superior in dignity, and
had the greater glory, your ever-repeated argument 6 would
even then scarce seem to have any seasonable ground.
But since the mode of consubstantiality is being examined
into, how shall ye not be caught in no slight folly attribut-
ing to God the Father superiority therein over His own
offspring? For the terms ' greater' or 'less' or the like,
we do not allow to be strictly essences (as we said of sub-
jection) but they are something external, and qualities of
essences. For that which already pre-existed and is, will
be recipient (it may be) of ' greater 3 or ' less ' by compari-
son with another thing : but if there is nought before it or
pre-esistent, in respect to which such things would happen,
how will they exist by themselves, albeit conceived of and
defined under the class of accidents ? Hence in telling us
of greater or less ye do not touch the Essence of the Only-
Begotten, nor yet That of the Father, but only with ex-
ternal excellences or short-comings, embellish (as ye sup-
pose) the Father and revile the Son, although ye hear Him
openly crying aloud, He that honoureth not the Son neither
doth he honour the Father, and thai all men ought to honour
Chap. 1.
vi. 38, 39.
f?rai
6 rb Opv-
\ovfievov
Supra v.
23.
390
Essences independent of accidents.
f n»i
Supra v.
34.
Book 4. the Son even as they honour the Father. For that things
7 eis €/c(f>u- which can no way be severed into foreign alieniety 7 , hut
TmdTTjTo" have one and the same essence must be endowed with equal
glory, Christ most excellently teaches in that He accept-
eth not to receive testimony to Himself from men, as Him-
self said, but came forward as Himself unto Himself a wit-
ness credible and more worthy than all that are. And He
being by Nature Truth will surely say true, as one may
prove from the very quality of things. For you will pro-
bably grant that the ' greater ' or ' less' belong not to the
very essence of ought but to the things in respect of their
essence. For instance, a man will not be greater or less
than another man, in respect of his being conceived of and
called a man : for neither is man less than man qua man,
8or,mode, neither is he greater than man, qua man : for the count 8 of
yos nature is seen to be equal in all. And the same method
of reasoning will hold, of angels too, or any thing else that
is made and enrolled among creation. Therefore such
things are found to be utterly without place in regard
to the essences themselves, but are the accidents of the
essences, or of what belongs to the essences, as we have
delivered above. How then will the Father be greater
than the Son, God by Nature than God by Nature ? For
the Son having been begotten of Him, will surely compel
you, even against your own will, to grant Him Con-
substantiality with Him.
It having been premised then, and unhesitatingly ad-
mitted that the Son is by Nature God, let us consider if
you please, whether by paying Him equal Honour with
Him of Whom He is, we shall confer honour upon the Be-
getter, or shall do the reverse, by insulting with less and
inferior honour the Begotten, as is really and more truly
the case. For it is the glory of the Father to have be-
gotten one, such as Himself is by Nature. But the exact
contrary will befall (for it is not meet to utter it), if the
seu^u'o// Son retain not the natural condition 9 befitting Him, having
inferiority either in glory or in ought else that should be-
long to Him, in order to be through all things manifested
The Son Archetype of honour to parents.
391
the All-Perfect and Very God. If then He, being thus Chap. i.
by Nature, honour the Father, mock not thereat, man, * ' ° '
nor be found guilty of ignorantly finding fault, where
there is least occasion for it. For it were meet (I suppose)
to admire Him for this too that He honours and loves His
Father : for every species of virtue has, as its source and
root, the Essence that is above all ; in It first good things
have their rise, and flow down to us, who are made after Its
Image. Wherefore us too the Lawgiver bade to honour,
as was due, father and mother, yea and annexed the most
noble rewards thereto (for he knew, I suppose, that it was
a thing most great, and so far removed from all rej&roach,
as to be even the giver of long-enduring life). As then
we by being subject to and obeying our parents, are not
rendered other in nature than they, but being as they are
men of men, and having and keeping the definition of
manhood perfect, we practise obedience as an excellent
virtue; so conceive in respect of the Father and the Son.
For He being what He is, God of God, Perfect of Perfect,
Exact Impress of the Essence of His Father, thinketh
nought else than He too thinketh, Whose both counsel and
Word He is ; and will wholly will the same as the Father,
compelled by the same laws (so to say) of consubstantiality,
to co-will all good things together with the Father.
Be no wise offended then, O man, when thou hearest
Him say, I have come down from, Heaven, not to do Mine own
Will, hut the Will of Him that sent Me. For what we said
at the beginning, this we will say again. Christ said this
of a definite and plain matter. For He saith these words, Supra
teaching that He willed to die for all because the Divine
Nature had so counselled, but willed it not by reason of
the Sufferings on the Cross, and as far as pertained to the
flesh which deprecates death. And we have already ex-
pended many words : but it is convenient that we should
see from the very nature of things that the suffering on
the Cross was unwilled by Christ, in that He was Man.
We say then that it was a work of Jewish folly, that Christ
should be crucified at all, and this was immediately to hap-
I; -i
S92
Christ's Death our life yet wrought by
h •»'
Book 4.
vi. 38, 39,
1 rh ffitev-
wp-r)Q*v
Ps. X.
9,10
LXX.
S . Matth
xxvi. 24.
pen from them, who were not unpractised in boldness here-
unto by means of what they had already done both to the
holy Prophets, and the saints who were at that time. But
since no otherwise was it possible to raise again unto life
that which had fallen into death, unless the Only Begotten
Word of God became Man, and it was wholly needful that
made Man, He should suffer ; He made what He willed not,
His Will, the Divine Nature having permitted this from
Love to us.
For the Artificer of all things, Wisdom, i. e. A the Son,
made that which was a machination l of devilish perversity,
I meafi His Death in the Flesh; — this He made a way
of salvation to us and a door of life, and the devil's hopes
were overturned, and he learned at last by experience, that
hard is it for him to fight against God. The Divine
Psalmist too seems to agree with what I have said of these
things, and to hint at something of this sort, when he
says, as of Christ and the devil, in his net shall he humble
him. For the devil laid death as a net for Christ, but in
his own net itself has he been humbled. For in the Death
of Christ was death undone, and the tyrant who thought
not to fall was brought to nought. And it were not hard
to add much more to these things : but what is before us,
that will we say. If the Death of Christ were not really
and truly the work of Jewish wills, and the fruit of their
unholy daring, but the Divine Judgment were (as some
deem) the sole leading spring thereto : how needed it not
that that which was determined upon should of neces-
sity be accomplished and surely by the hands of men,
and not otherwise ? How then (tell me) would they who
subserved the irrevocable decrees of God be yet justly
punished ? and how wo aid that miserable man, through
whom Christ was betrayed, have been in better case, if
he had not been born ? For if the Passion be conceived
of as willed by the Saviour,' and not unwilled in any
other sense, what penalty would he reasonably pay, who
was set forth minister of his Lord's Will, and of things
which should surely come . to pass ? will it not be evi-
Jews' wickedness. Will of Father and Son not two. 393
dent to all, that the things which seem good unto the
Divine and Ineffable Nature, must surely come to pass,
and be done by some ? From these things and many more
one may see that since the Son of Man hath come down
from Heaven to undergo death for all men, willing alike
was He and unwilling, in order that He might raise wp all
at the last day, since so it pleased the Father Himself
for the good of all : but He will not on these accounts
that He be conceived of, as by any means of a different
nature or in ought inferior to Him who begat Him.
I suppose then that our opponent will at length blush,
and not gainsay our words on this point : but if he again
oppose and have settled that it is fit to wrangle yet more, I
say thus, If the Son hath come down from heaven not to
fulfil His Own Will, as Himself says, but the Will of the
Father; and our words on the just concluded consideration
thereof, haply please thee not : must not one say that Their
Wills are in opposition, and that Their Counsel is divided
contrarily ? But this is clear to all. For if there were no
hindrance, the Will in Both wovild be perforce wholly One:
but if He put forward 2 His Will as it were diverse from the
Will of the Father, and fulfil that, how is it not foolish
to say that they are One, and not other in respect of
other 8 ?
Let us see then wherein is the Will of the Father ; for so
shall we discern the other also, whereto it tends. The Will
of the Father then, as the Saviour Himself hath said, is
that of all which He hath given Him He should lose nothing
but should raise it up at the last Day. And that it is
good and loving none will gainsay : but transferring our
considerations to the opposing will of the Son, we shall
find it neither loving nor good at all, but savouring of
what is wholly contrary to the Father, and willing neither
to save us, nor yet to raise us up from death. How then
is He yet the Good Shepherd, how gave He us a token of
the Loving-kindness that is in Him, in giving His Life
for us ? For if He hath come down from hea,ven to accom-
plish this of voluntary Purpose, how doth He fulfil not His
Chap.1.
vi. 38, 39.
' 2 irape\av-
vet
a erepav
us irpbs
kripav
394
The Fatheb brings to the Son how.
Book 4 Own Will in not destroying that which, is brought to Him,
' but in raising it up at the last Day? But if this was not
His Will, but He subserves rather the Will of the Father,
both in raising up and saving, i. e., those who were lost
and overmastered of death, how shall we not be true in
asserting that the Son is neither Good nor in any way
Loving to man ? Let the Christ-opposer then have done :
4 Trp /3A/j- his doubt 4 being convicted on all sides of blasphemy, and
MaT0S let him not bay at us concerning these things with his
bitter words.
* \,
\ i»'
n
b yepas
6 8\ovs
Si' 8a.ou
40 For this is the Will of My Father, that every one which
seeth the Son and believeth on Him have everlasting life; and
I will raise him up at the last Day.
Having now defined the good Will of the Father, He
makes it clear, and sets it forth more at large for the con-
sideration of the hearers, through repeating it yet again.
For what the mode of bringing is, and what any gain from
being brought, He clearly explains. The Father then
giveth to the Son Who hath Power to quicken them, things
lacking life, He giveth thus, through knowledge inserting
in each one, the true apprehension of the Son, and power to
understand purely that He is God of Very God the Father,
that he thus minded, and adorned with contemplations
hereto belonging, may be brought to the reward 5 of faith,
that is a lasting and endless life in bliss. The Father then
bringeth to the Son by knowledge and God-befitting Con-
templation, those to whom He decreed the Divine grace.
The Son receiveth and quickeneth them, and engrafting
His Own Good into them who are of their own nature apt
to decay, and shedding upon them as a spark of fire the
life-giving Power of the Spirit, re-formeth them whole
wholly 6 unto immortality. But when thou hearest, that
the Father brings them, and that the Son gives the power
of living anew to them that run to Him, do not go off into
absurd fancies, as though Each were supposed to do Indi-
vidully and severally what belongs by fitness of Nature unto
Each, but rather understand that the Father is Co-worker
All through whole Holy Trinity. Son God Who quickens. 395
with the Son, and likewise the Son with the Father, and Chap. i.
that our salvation and recovery from death to life is the
Work (so to say) of the Whole Holy Trinity. And know
that the Father is sufficient unto all might and need, and
likewise the Son, and the Holy Ghost : but through the
Whole Holy Trinity come the good things to usward, and
God the Father is found all things in all Entirely through
the Son in the Spirit.
We must nevertheless observe this also, that great is
found to be the value of belief in the Son. For it hath life
as its reward 7 . But if God the Father is known in Him 1 yep a *
Who is Son by Nature, who will endure any longer them
who exclude Him from the Essence of the Father, and have
a mouth unbarred 8 to blasphemy against Him ? For 8 anfaw-
wherein He says He can raise again to life that which has
fallen into death, in these same words, without any distinc-
tion intervening, He mounts up to Identity of Nature with
the Father. For quickening is a work proper to life, and
since the Father is by Nature Life, Life surely will He
too be conceived Who is of Him by Nature, i. e., the Only-
Begotten.
41 The Jews then began murmuring at Him, because He said,
I am the Bread which came down from heaven,
Again are they angry who of those things which are
spoken by Christ understand no whit : and herein may be
especially seen the uninstructed mind. For not being
able to grasp the ideas, whereby they might (it is like) be
trans-made unto the better, they end in unseasonable lit-
tleness of soul. For shall not we find what has been said
true in respect of the Jews themselves ? for why are they
angry ? what reason called them thereto ? why do they
murmur ? Albeit they ought rather to have applied a
more diligent mind to what was said, and from the very
deeds wrought to have considered the truth, -and by the
miraculousness of what had been accomplished, to have
come to most tried 9 knowledge, whether Christ would lie, 9 5o« (i ua--
in calling Himself Bread, and Bread Which had come down raTnv
396
Serpent still punishes unbelief.
Book 4.
c. vi. 42.
1 Ka\S>s
i.
I h
n
?..
Supra
ver. 35.
2 rr)s eu-
the Gift
in the
Holy Eu-
charist
Ps. Ixix.
23 LXX
as in
Rom. xi,
10.
lCor.
x. 9.
Amos ix,
3.
Is. vi. 10
LXX.
from heaven, or whether He was true, and it was really so.
For in this way might they by judging aright he led easily 1
unto the discovery of what was profitable for them : but
without any enquiry they are angry, although, in what
had already passed, Christ had shewn Himself the true and
Very Bread of Life, contrasting Himself with the manna,
which was given typically and in shadow, to their fathers
in the wilderness. For he that cometh to Me (He says)
shall never hunger : whereas they who eat of that manna,
obtained some little and easily -lost fleshly enjoyment ; but
they who come to Him by faith will not attain unto an
enjoyment like theirs, but will rather have a harvest of
. the lasting grace of the blessing 2 .
The mind of the Jews therefore stumbles, looking only
to earthly things : and this it was that was sung of them,
Let their eyes be darkened that they may not see, and bow
down their bach alway, that they never turning them to the
knowledge of the Divine Mysteries, may evil evilly perish
on account of their own folly, and their most unbridled
unbelief. And we calling to mind what is in the writings
of Moses, shall find, that murmuring against the most ex-
cellent and good was inherent in the Jews as a sort of pa-
trimony : but bitter its end, did experience shew both of
old in the case of those and now no less with these. For
those did murmur in the wilderness, and make unthankful
outcry against God, but were destroyed of serpents, as the
wise Paul too testified : and these murmur against Christ,
and insult their Lawgiver and Redeemer by their so pro-
longed unbelief, but command shall be given to the ser-
pent, and he shall bite them, as it is written : and they
shall be set as a banquet before the all-devouring beast :
for ever doth unbelief of necessity terminate in an all-
grievous end.
42 and said, Is not this Jesus the Son of Joseph, Whose father
and mother we know ? how is it then that He saith, I have
come down from heaven ?
O deep unlearning, and understanding darkened with
unmixed strong drink : the heart of this people is waxen fat,
Christ has a Mother and is God.
397
as it is written. For indeed they perceive not a whit of
those things which they ought clearly to understand, and
both think and speak things worthy of laughter. For they
ought rather, exercising themselves in the writing of the
all-wise Moses, and delighting themselves in the preach-
ings of the holy Prophets to have considered, that not with-
out flesh or bodily array was Christ expected to come
to us, but in human form was it foretold that He would
appear and that He should be found in this common garb
of all. Therefore does the Prophet's voice tell us that the
holy Virgin shall conceive, and bear a Son : and the Lord
is found to have sworn in truth unto blessed David, which
He promised He would no wise turn from, that of the fruit
of his body would He set upon His throne, as it is written :
it was foretold too that there should come forth a rod out of
the root of Jesse. But they rushing into so great unrea-
son s , perceive it not, supposing that since they knew the
mother after the flesh of Him Who was foreannounced to
come with Flesh, they ought therefore utterly to disbe-
lieve that He had come down from, hea.ven. For even
though we do not find that this took place in regard of
the Body, yet the Divine Word dwelt in His Body from
the Virgin, as in His Own Temple, having come from
above from the Father unto us, and for the salvation of all
laid hold on the seed of Abraham that in all things He
might be made like unto His brethren, and might call the
nature of man unto sonship with God, being declared alike
God and Man. But the Jews not understanding the eco-
nomy with Flesh of our Saviour Christ, from knowing His
mother and father, though he was not His father, are not
ashamed of being annoyed, because Christ said He came
down from heaven.
In this too ariseth to us an example of no small profit :
for hence we learn in respect to ourselves, that it will do
us much harm, if we do not rather with the spiritual eyes
of the heart consider the virtue that dwells in the saints,
and look on the glory that is hidden in them, but on ac-
count of the frequent meanness of bodily appearance hold
Chap. 1.
c. vi. 42.
lb. vii.
14.
Ps.
cxxxii.
11.
Is. xi. 1.
aAoyic
Heb. ii.
16, 17.
398
Saints to be honoured; their beauty
IV:
Book 4.
c. vi. 42
Jer. xvii.
7-10
LXX.
4 (TyUIKpo-
Is. v. 20.
S. James
ii. 2.
lb. 3, 4.
of no value what is great before God and precious. Thus
God says of the Saints in the prophets, speaking of all in
the person of one, Blessed is the man that trusteth in Ulq
Lord, and the Lord shall be his hope and he shall be as a
tree vigorous by the water-side, and shall throw forth his root
in moist ground, in the year of drought he shall not be
afraid and shall not cease from yielding fruit. Deep is the
heart above all things, and there is a man and who shall
know him ? I the Lord Who search the heart, who try the
reins. When then we in our arrogance depreciate him
that is known of God, and admirable for the above-men-
tioned virtues, looking only to the outward-shewing and
perishable flesh, and making meanness of body an excuse
for littleness of soul 4 towards him, how shall we not be
found to be contrary-minded to the King of all, and so
incur no slight doom, sometimes calling what is high low,
and putting light for darhiess, and sweet for bitter?
We must therefore keep to the saints the honour befit-
ting them, and must look at them rather through their
inward hidden glory, than what they are in the flesh.
Yet most of us cannot bear to think that which is low in
the world worthy at all of honour or of any glory, even
though he be renowned in virtue, but looking only to the
aggrandisement of riches, and beholding the perishable and
even now dying glory with no righteous eyes, make no
account of right judgment. Such with great reason does
the disciple of the Saviour laugh to scorn, saying, Ye
hypocrites, if there come unto your assembly a man with
a gold ring in goodly apparel, and there come in also a
poor man in vile raiment, then ye tell (he saith) the rich
man to sit in an honourable place, and the poor, Stand
thou there or sit under my footstool, are ye not partial in
yourselves ? Albeit it is meet hence to observe, to how
reasonable a charge they become obnoxious who admire a
man for external surroundings, and not for internal goods.
For riches and the glory of riches, bring in (I suppose)
some foreign and factitious glory to their possessors ; but
the glory in the heart, and the renown of good works,
abiding. Jesus God, knowing the hearts.
399
will be a genuine and native riches to the holders, not Chap. 1.
abiding with the flesh and decaying with it, but dwelling V1 " ' 4L
with the soul while yet abiding in this life, and removing
with it on its departure, whithersoever the Ruler of all
shall appoint. For many the mansions with the Father, Infra
as we heard.
We must not then honour altogether or of necessity
him that is renowned for wealth, and gilt over with the
petty glories of earth as in a picture, but rather them to
whom the splendour of their deeds begets unfading re-
nown from God, and their inward beauty flashes on them
glorified with every form of good things.
43 Jesus answered and said unto them Murmur not among your-
44 selves ; no man can come to Me, except the Father Which
sent Me draw Mm, and I will raise him up at the last Day.
The Jews look down upon Jesus, ignorant that His Father
is in heaven, and in nowise acknowledging that He is by
Nature Son of the Lord of all, but looking only to His
earthly mother and Joseph, Wherefore He replies more
warmly to them, and immediately to their profit hastens
back to His very God-befitting Dignity, and whereby He
knows as God both their secret murmuring and that which
has gone up into their mind, through these very things He
gives them to understand that they have fallen from the
truth, and formed an exceeding mean conception of Him.
For how was it not rather their duty to crown with now
God-befitting Honour, Him Who throughly knows the
hearts, and tries the motions that are in the mind, and
is ignorant of no device that is in their souls, and to exalt
Him as far above the littleness 5 of man, as God is higher 6 <ta"K|b<i-
than the earth ? He unveiling therefore the thought buried
in yet unuttered blame, and making manifest the secretly
whispered murmuring in them, for the reason already
specified, says, Murmur not among yourselves: then shew-
ing that the Mystery concerning Himself was a God-taught
good in men, and the knowledge of Him a work of the
grace from above, He says that they cannot attain unto
400 Jesus God Who quickens : Prophets witness to Him,.
Book 4.
c. vi. 45.
it
Him, save drawn by the teaching of the Father. But this
is the plan of one whose only aim is to persuade them to
consider, that they ought, weeping and sorrowing for those
things wherein they had already grieved Him, to seek to
be made free, and to be drawn unto salvation through
faith in Him, through the Counsel of the Father, and the
aid from above which lighteneth to them the way and
maketh it smooth, which when they sinned, had become
exceedingly rugged. Profitably did He confirm the pro-
mise that He would raise from the dead him that believeth,
and hereby again proves to the senseless ones that He is
God by Nature and Very. For that which has the power of
quickening, and of compelling to return to life him that is
overmastered by death, will rightly appertain to the Nature
of God only, and be ascribed to no one of things originate.
For quickening is a property of the Living, and not of
him who receives that grace from another.
\ £
s !
!'»
6 tvyxh-
Supra
ver. 44.
45 It is written in the Prophets, And they shall be all taught of
God.
Perceiving as God the folly existing in His hearers, He
leaves not this His Word without witness, but shews already
that He was of old fore-announced and fore -proclaimed by
the holy Prophets, both taking away aforehand occasion from
those who imagined that they ought to gainsay Him, and
at the same time laying bare no less the unlearning that
was in them, in that they were unable to see this, albeit
instructed by the law unto the understanding of things to
come. He persuades them therefore to consent even against
their wills : for it was not likely that they would with-
stand the voices of the holy Prophets, that God the Father
would instil 6 the Mystery of Himself in those who were
worthy, and would reveal His Own Son, ineffably speaking
to each, and in God-befitting way implanting understand-
ing thereof.
But having said above, No man can come to Me, except
the Father Which sent Me draw him, He shews that it is not
a compulsory nor forcible drawing, adding,
i :
What Each Person does, that the work of whole Trinity. 401
Every man that hath heard of My Father and hath learned, Chap. 1.
cometh unto Me. Cl V1, 45,
For where there is hearing and learning and the benefit
of instruction, there is faith, to wit by persuasion and not
of necessity : and the knowledge of Christ is given by the
Father to them that are worthy, helpful as of love, rather
than constraining. For the word of doctrine requires that
free-will and free choice be preserved to the soul of man,
in order that it may ask the just rewards of its good deeds,
and if it have fallen from right, and from heedlessness have
transgressed the Will of the Lawgiver, it may receive the
doom of its transgression and that most reasonable.
But we must know that even though the Father be said
to instruct any in the Mystery of Christ, yet He will not
work alone to this end, but will rather effect it through
His Wisdom, i. e., the Son. For it is convenient to con-
sider, that not without Wisdom will the revelation to their
understanding be given to any from the Father. But the
Son is the Wisdom of the Father. By means of Wisdom
therefore will the Father effect the revelation of His Own
Offspring in them that are worthy. And in fact to speak
the whole truth, and nothing else, one would not do wrong
in saying that all the operations of God the Father toward
any, or His Will toward them, are those of the Whole Holy
Trinity, similarly also are those of the Son Himself, and
those of the Holy Ghost. For this reason, as I suppose,
when God the Father is said to reveal His Own Son, and to
call to Him those who are more apt to believe, the Son Him-
self is found doing this, and no less the Holy Ghost. For
the Saviour says to the blessed Peter, who had most cou-
rageously made confession of faith in Him, Blessed art thou, S. Matth.
Simon Bar-Jona, for flesh and blood revealed it not unto xvi " 17 *
thee, but My Father Which is in heaven. But in other in-
stances He Himself is seen, doing this. And full well doth
Paul boast as to himself, crying out concerning the Mys-
tery of Christ, For I neither received it of men, neither was I Gal. i. 12.
taught but bij the revelation of Jesus Christ. And you will
see that the Holy Ghost no less reveals Christ to "us. And
vol. i. D a
402 The Three Persons exist Each, Their working one.
!»
Book 4.
c. vi. 45.
1 S. John
ii. 27.
Infra
xvi. 12-
14.
7 rbv %va,
T7JS Df6-
rrjros \6-
yov
Infra
xvii. 6.
verily the most wise John writes, And ye, the anointing
ivhich ye received of Him abideth in you, and. ye need not that
any man teach you, but as the same anointing teacheth you of
all things : and the Saviour Himself saith of the Paraclete,
that is, the Spirit, I have yet many things to say unto you,
but ye cannot bear them now : but, when He, the Sjnrit of
truth is come, He will guide you in all truth; for He shall
not spealc of Himself , but whatsoever He shall hear, He shall
speak : and He ivill declare you things to come. He shall
glorify Me, for He shall receive of Mine and shall tell it unto
you; for being the Spirit of Truth, He will enlighten them
in whom He is, and will lead them unto the apprehension
of the truth. And this we say, not as severing into diver-
sity and making wholly separate, either the Father from
the Son, or the Son from the Father, nor yet the Holy
Ghost from the Father and the Son, but since One Godhead
truly IS, and is thus preached as view T ed in the Holy and
Consubstantial Trinity, the Acts belonging to Each, and
which seem to be attributed to Them severally, are defined
to be the Will and Operation of the Whole Godhead. For
the Divine and Unsevered Nature will work through Itself,
in no divided way, so far as pertains to the one count of
Godhead 7 , although Each hath Personal Existence : for the
Father is What He is, and the Son likewise, and the Holy
Ghost. We must besides note this also : that things which
point to ought by names, are recognised in either, and one
may see the one pointed out in the other. Therefore needs
is there that the Son be revealed through the Father,
through the Son again the Father. For Each is surely in-
troduced with the Other, and if any know that God is by
Nature Father, he will full surely conceive of the Son That
is begotten of Him ; and just so the reverse. For he who
confesses the Son will not deny the Father.
Therefore in that God is Father, and is so conceived of
and proclaimed, He implants the knowledge of His Own
Son in His hearers : in that the Son is said to be, and is in
truth, of Him by Nature, He proclaims the Father : there-
fore He says, as to Him, I manifested Thy Name to the men.
I *i'
Father and Son suppose Each the oilier. God never seen. 403
For since the Son was known by them that believed, He Cha ?- l -
says that the Father's Name has been made manifest. But
God the Father will be conceived of as having implanted
in us the knowledge of His Own Offspring not by a voice
breaking forth from above, and resounding round the
earth like thunder, but by the Divine Illumination shining
forth as it were in us, to the understanding of the Divinely-
inspired Scripture : but unto this again you will find the
Son a co-Worker in us ; for it is written of the holy Dis-
ciples, Then opened He their eyes, to the understanding, s. Luke
that is, the holy Scriptures.
xxiv. 45.
46 Not that any man hath seen the Father, save He which is of
God, He hath seen the Father.
Having foreseen as God, that they would no wise receive
the revelation through the Spirit, nor would take in the
Wisdom from above in its illuminations, but would reject
out of much ill-advisedness the very duty of seeing the
Father and (so to say) of being instructed by very Vision 8 8 Si ' a "-
of God, which as they supposed was once the ease with their edirou
fathers, when the glory of God came down upon the mount
Sinai : He first draws them back, and turns them as with a
bridle to the duty of not having a gross conception of God,
and of not supposing that the Invisible Nature will ever be
visible : for no one (saith He) hath seen the Father at any
time. But probably He was liinting at the bierophant Mo-
ses: for the Jews, in this also thinking very foolishly, sup-
posed on account of his entering the illicit darlcness, that he Exod.
saw the Ineffable Nature of God, and beheld with the bodily xx " 21,
eyes, that which is by Nature the Untaint Beauty. But
lest by saying anything more openly respecting the all-
wise Moses, He should seem to be urging them to their
wonted state of mind, He says indefinitely of all alike, and
as of him, Not that any man hath seen the Father. Do not
(says He) demand what is above nature, nor be ye borne
in senseless course to that which is unattainable by all
things that are made. For the Divine and Incomprehen-
sible Nature hath retired and is withdrawn not from our
Dd2
404 The Son, of God, God.
Book 4. eyes only, but also from those of the whole creation: for
' in the word No one, He comprehendeth all things, and in
declaring that He Alone is of God, and hath seen the Fa-
ther, He putteth Himself outside of all, whereof the ' no
one* may be understood declarative. But since He is apart
from all, and while none hath seen the Father, He Alone
misseth not the seeing Him, how shall He not henceforth
be conceived of, not among all, as one of them, but ex-
ternal to all, as above all ? And if, whereas all things are
l Cor. xi. said to be of God, and none seeth the Father (for all things
Cor. v. 18. are of God, as Paul saith), He Alone seeth the Father be-
cause He is of God : deeming aright we shall understand
the words Of God, to be of the Essence of the Father, in
respect of Him Alone. For if it be not so, why, as we
said before, since all things are said to be of God, doth He
Alone attain unto the Sight of Him That begat Him be-
cause He is of God ? Wherefore it will be less accurately
said of created things (for all things are of God by creation
in that they are brought into being by Him) : but of the
Son, in another and truer sense will His being of God, be
demonstrated, as being of Him by Nature. Wherefore He,
not numbered among the all, but being external to all,
and above all with the Father, will not share the infirmity
of all, in that He is excepted from affinity with them, but
mounting up unto the Nature of Him that begat Him, will
surely see Him from Whom He is.
But how or in what manner, either He beholds the
|j , Father, or is seen of the Father, it pertains not to our
tongue to say : we must nevertheless conceive of it in a
God-befitting manner,
47 Verily, verily, I say unto you, He that believeth on Me hath
everlasting life.
Faith therefore is the door and way unto life, and return,
from corruption unto incorruption. But herein no less ia
the economy a marvel to the learners : for when He per-
ceived that they understood nothing at all, and saw that
they did not suppose they ought to give any credence even
to the words of the Prophets, He cuts off, as far as possible,
Christ's sUll in teaching, Be promises Himself. 405
their weakness unto faith by human arguments, by an CuA . F - 1 -
oath to its truth. For setting before them which believe °* "" ^'
much to be envied prizes, with their longing desire for
these as with traces, He all but constrains them against
their will, and persuades them to come to what is proclaimed
to them. For what would be more precious than eternal
life, to them to whom death and the sufferings from decay
are bitter ? And this too will beseem a wise teacher, to
re-instruct unto the better, by every way (I say) that in-
vites unto life, them who have chosen to think foolishly.
But He, being Eternal Life, promises to give Himself to
them that believe : that is, that Christ may dwell in our Eph. iii.
hearts by faith. A ?.
lilllj*
hi
ill)
CHAPTER II.
!?
Isa. lxv.
1, 2.
» \e&npl-
8a, pod
That the Holy Body of Christ is Lifegiving, wherein He speaks of
His Own Body as of Bread.
48 49 I am the Bread of life. Your fathers ate the manna in
50 the wilderness, and died: This is the Bread Which came
down from heaven, that a man may eat thereof and not die.
Full clearly may one herein behold that which was spoken
afore by the Prophet Isaiah, J was made manifest to them
that seek Me not, I was found of them that asked not for Me,
I said, Behold Me, unto a nation that was not called by My
Name : all the day spread I out My Hands unto a rebellious
and gainsaying 'people. For, removing the whole case l
from His speech, and having taken away (so to say) all
that cloaked it, He at length reveals Himself unveiled
to them of Israel, saying, I am the Bread of life, that they
may now learn that if they would be superior to corruption,
and would put off the death which from the transgression
fell upon us, they must needs approach to the participation
of Him who is mighty to quicken, and destroyeth corrup-
tion, and bringeth to nought death : for this verily is a work
proper and most fit for that which is by Nature Life. But
since they, affirming that the manna was given to their fa-
thers in the wilderness, received not the Bread which of a
truth came down from heaven, that is, the Son, He maketh
a necessary comparison between the type and the truth,
that so they might know that not that is the Bread which is
from heaven, but He Whom the trial shews to be so by
Nature. For your fathers (saith He) and ancestors by eat-
ing the manna, gave to the bodily nature its need, gaining
thereby life for a season, and imparting to the flesh its
daily sustenance therefrom, with difficulty effected that it
should not die at once. But it will be (He says) the clearest
Iff::
The Son the True Bread.
407
proof of its not being the Bread which is from heaven in
a truer sense, that they who partook were no way bene-
fited thereby unto incorruption : a token again in like way
that the Son is properly and truly the Bread of Life,
that they who have once partaken, and been in some way
immingled with Him through the communion with Him
have been shewn superior to the very bonds of death. For
that the manna again is taken rather as an image or sha-
dow of Christ, and was typifying the Bread of Life, but was
not itself the Bread of Life, has been often said by us : and
the Psalmist supporteth us, crying out in the Spirit, He
gave them bread of Heaven, man did eat angels' bread.
For it seems to have been said to them of Israel by the
Spirit-clad, but in truth it is not so, bnt to us rather is the
aim of the words directed. For is it not foolish and utterly
senseless to suppose that the holy angels which are in hea-
ven, albeit they have an incorporeal nature, should par-
take grosser food, and need such aid in order to prevail
unto life, as this body of earth desires ? But I think it no-
thing hard to conceive, that, since they are spirits, they
should need like food, spiritual (I mean) and of wisdom.
How then is angels' bread said to have been given to the
ancestors of the Jews, if the Prophet speaks truly in so cry-
ing ? But it is manifest, that since the typical manna was
an image of Christ, Which containeth and upholdeth all
things in being, nourishing the angels and quickening the
things on earth, the Prophet was calling that which is sig-
nified by shadows by the name of the truth, — from the fact
that the holy angels could not partake of the more earthly
food, drawing off his hearers even against their will from
any gross conception as to the manna, and bringing them
up to the spiritual meaning, that of Christ, Who is the Food
of the holy Angels themselves also.
They then who ate the manna (He says) are dead, not
having received any participation of life therefrom (for it
was not truly lifegiving, but rather taken as an aid against
carnal hunger and in type of the true) ; but they who
receive in themselves the Bread of Life, will have immor-
Chap. 2.
vi. 43-50.
Ps.
Ixxviii.
24, 25.
1
ill
408 Christ instructs from all sides : greater doom of
Book 4.
c. vi. 51.
Rom.
xiv. 8.
Phil. iii.
1.
li H 1
V *
cf. S.
Matth.
xxi. 41.
tality as their prize, wholly setting at nought corruption
and its consequent evils, and will mount up unto bound-
less and unending length of Life in Christ. Nor will it at
all damage our words on this subject that they who have
been made partakers of Christ, need to taste bodily death
on account of what is due to nature ; for even though they
falling into this end undergo the lot of humanity, yet, as
Paul saith, they that shall live, live to God.
51 I am the Living- Bread Which came down from heaven; if
any man eat of this Bread he shall live for ever.
To say the same things unto you, to me indeed is not griev-
ous, hut for you it is safe, writes the Divine Paul to cer-
tain, in this too (I suppose) instructed by these very words
of the Saviour. For as those who are diseased with wounds,
need not the application of a single plaister, but manifold
tending, and that not once applied, but by its continuance
of application expelling the pain : so (I ween) for the soul
most rugged, and withered mind, should many aids of
teaching be contrived and come one after the other : for
one win avail uO sottc
lot by one and the first leadino - .
but through its successive coming to it, even if it come in
the same words. Oftentimes then does the Saviour bring-
ing round the same manner of speech to the Jews set it
before them manifoldly, sometimes darkly, and clad in
much obscurity, at other times freed delivered and let
loose from all double meaning, that they still disbelieving,
might lack nothing yet unto their condemnation, but being
evil evilly might be destroyed, themselves against their
own soul thrusting the sword of perdition.
Christ therefore no longer concealing anything says, I
am the Living Bread Which came down from heaven. That
was (He says) a type and a shadow and an image. Hear
Him now openly and no more veiled, I am the Living Bread,
if any man eat of this Bread, he shall live for ever. They
who ate of that died, for it was not lifegiving : he that
eateth of This Bread, that is Me, or My Flesh, shall live for
ever. We must then beware of and reject alike hardening
ourselves to the words of piety, since Christ not once only,
w
disbelieving Him : our Ransom.
409
but oftentimes persuadeth us. For there is no doubt, that Chap. 2.
they will full surely be open to the severest charges, who c * vu 51 *
turn aside to the uttermost folly, and through boundless
unbelief, refuse not to rage against the Author of the most
excellent things. Therefore says He of the Jews, If I had Infra xv.
not come and spoken unto them, they had not had sin, but 22 '
now they have no dole for their sin. For they who have
never by hearing received the word of salvation into their
heart, will haply find the Judge milder, while they plead
that they heard not at all, even though they shall specially
give account for not having sought to learn : but they who
often instructed by the same admonitions and words to the
seeking after what is profitable, senselessly imagine that
they ought to deprive themselves of the most excellent
good things, shall undergo most bitter punishment, and
shall meet with an offended judge, not able to find an ex-
cuse for their folly which may shame Him.
And the Bread which I will give is My Flesh for the life
of the world.
I die (Ho says) for all, that I may quicken ail by Myself,
and I made My Flesh a Eansom for the flesh of all. For
death shall die in My Death, and with Me shall rise again
(He says) the fallen nature of man. For for this became
I like to you, Man (that is) and of the seed of Abraham,
that I might be made like in all things unto My brethren. Heb ••
The blessed Paul himself also, well understanding what 17 - '
Christ just now said to us says, Forasmuch then as the i b . 14 .
children have partaken of flesh and blood, He also Himself
likewise took part of the same, that through death He might
destroy him that had the poiver of death, that is, the devil.
For no otherwise was it possible that he that hath the power
of death should be destroyed, and death itself also, had not
Christ given Himself for us, a Ransom, One for all, for He
was in behalf of all. Wherefore He says in the Psalms
too, offering Himself as a spotless Sacrifice to God the
Father, Sacrifice and offering Thou wouldest not, but a Body p s . *1.
preparedst Thou Me. In whole burnt-offerings and offerings lxx
for sin Thou tookedst no pleasure : then said I, Lo I come (in
HI
hi
P 1
-nil
h
i >
Book 4.
c. vi. 51.
Heb. ix.
13.
Isa.liii.5
1 S. Pet.
ii. 24.
2 Cor. v.
14.
Acts ii.
24.
Infra
xvii. 11.
lb. 19.
410 I sanctify Myself. Flesh gives life, full of the Wokd.
the chapter of the booh it is written of Me) to do Thy will,
God, was My choice. For since the blood of bulls and of goats
and the ashes of an heifer sufficed not unto the purging away
of sin, nor yet would the slaughter of brute beasts ever
have destroyed the power of death, Christ Himself cante in
. in some way to undergo punishment for all. For with His
stripes we were healed, as saith the Prophet, and His Own
Self bare our sins in His Own Body on the tree ; and He
was crucified for all and on account of all, that if One died
for all, all we might live in Him. For it was not possible
that He should be holden by death, neither could corruption
over-master that Which is by Nature Life. But that Christ
gave His Own Flesh for the Life of the world, we shall know
by His words also, for He saith, Holy Father keep them ; and
again, For their sokes I sanctify Myself. He here says that
He sanctifies Himself, not aiding Himself unto sanctification
for the purification of the soul or spirit (as it is understood
of us), nor yet for the participation of the Holy Ghost, for
the Spirit was in Him by Nature, and He was and is Holy
always, and will be so ever. He here says, I sanctify My-
self, for, I offer Myself and present Myself as a spotless
Sacrifice for an odour of a sweet smell. For that which is
brought to the Divine Altar was sanctified, or called holy
according to the law.
Christ therefore gave His Own Body for the life of all,
and again through It He maketh Life to dwell in us ; and
how, I will say as I am able. For since the life-giving
Word of God indwelt in the Flesh, He transformed it into
His Own proper good, that is life, and by the unspeakable
character of this union, coming wholly together with It,
rendered It life-giving, as Himself is by Nature. Where-
fore the Body of Christ giveth life to all who partake of It.
For it expels death, when It cometh to be in dying men,
and removeth corruption, full in Itself perfectly of the
Word which abolisheth corruption.
But a man will haply say, fixing the eye of his under-
standing upon the resurrection of them that have slept :
They who received not the faith in Christ, and were not
Eesurrection universal. Eternal Life through Eucharist. 411
partakers of Him, will not live again at the time of the Chap. 2.
c.vi.51«
resurrection. What ? shall not every created thing that
has fallen into death return again to life ?
To these things we say, Yes, all flesh shall live again :
for Prophecy foretells that the dead shall be raised. For Isa. xxvi.
we consider that the Mystery through the resurrection of
Christ extendeth over the whole nature of man, and in Him
first we believe that our whole nature has been released
from corruption. For all shall rise, after the likeness of
Him That was raised for our sakes, and hath all in Himself,
in that He is Man. And as in the first-formed we fell down
into death, so in the First-born again, who was so for our
sakes, all shall rise again from the dead : but they that Supra v.
did good, unto the resurrection of life (as it is written), and
they that wrought evil, unto the resurrection of doom. And
I will grant, that in no passing degree bitterer than death
is the resurrection unto punishment, and the receiving
life again unto disgrace alone. In the stricter sense then
wo must understand the Life that is really so, the life in
Christ, in holiness and bliss and unfailing delight. For
that this is truly life the wise John too knows, saying, He Supra iii.
that believeth on the Son hath everlasting life, and he that
believeth not the Son shall not see life, bat the wrath of God
shall abide on him. For lo, lo, he says that he which is
in unbelief shall not see life : although every creature looks
to return again to life, and to rise again. It is then mani-
fest, that the Saviour with reason called that the life which
is prepared for the Saints, I mean that in glory and in
holiness, which that we ought to pursue after by coming
to the participation of the Life-giving Flesh, no right-
minded person will doubt.
But since the Saviour called Himself Bread in many of
the passages that have already been before us, let us see
whether He would not hereby too bring to our mind any
one of the things fore-announced and is reminding us
of the things in Holy Writ, wherein He was long ago sig-
nified under the form of bread. It is written then in Num- Num.
bers, And the Lord spake unto Moses, saying, Speak auto 21.'
412 Type of Christ as Bread. Apostles light and loaves.
Book 4. the children of Israel, and thou shall say unto them., When
' ye come into the land ivhither I bring you, then it shall be,
that when ye eat of the bread of the land, ye shall offer up
2 &<p6pi- an Jieave-offering a separation 2 unto the Lord : a cake the
first-fruit of your dough shall ye offer for an heave-offering :
as an heave offering of the threshing floor, so shall ye heave it,
a first fruit of your dough, and ye shall give unto the Lord, an
heave offering unto your generations. Obscurely then, and
bearing a gross covering as of the letter, did the law typify
these things: yet did it proclaim afore the true Very Bread
That cometh down from heaven, i. e., Christ, and giveth life
unto the world. For observe how He made Man like us by
reason of His Likeness to us, a certain First-fruits of our
dough and heave offering, as it is written, was offered up to
God the Father, set forth the First-Begotten of the dead,
and the First-fruits of the resurrection of all ascending into
Heb. ii. heaven itself. For He was taken of us, He took hold of the
seed of Abraham, as Paul saith, He was offered up, as of all,
and in behalf of all, that He might quicken all, and might
be offered to God the Father, as it were the first handful
of the floor. But as He being in truth Light, put that
S. Matth. grace upon His disciples ; for He says, Ye are the light of
the world: so too He being the Living Bread, and That
quickeneth all things and keepeth them in being, by a like-
ness and through the shadow of the Law, was typifying in.
the twelve loaves the holy choir of the Apostles. For thus
Le . v - x 3 He says in Leviticus, And the Lord spaJce unto Moses, say-
ing, Command the children of Israel, that they bring unto
thee oil olive pure beaten for the light, to cause the lamp to
burn continually without the vail in the tabernacle of the
| b - 5-7 testimony. And then He proceeds, And ye shall take fine
flour, and make twelve cakes thereof : two tenth deals shall be
in one cake. And ye shall set them in two rows, six in a
row, upon the pure table before the Lord, and shall put pure
frankincense upon each row, and salt, and it shall be on the
loaves for a memorial unto the Lord.
Supra The lamp then in the holy tabernacle, and giving light
jjyo, ' without the vail, we said in the foregoing was the blessed
The Baptist teaching* preparatory . Cakes the Apostles. 413
John, nourished with the purest oil, that is, the illumina- Chap. 2.
tion through the Spirit : outside the vail, because his doc-
trine was catechetic : for he says, Prepare ye the way of ls - xl - 3 -
the Lord, malce straight the paths of our God. But the
things within the vail, that is, the hidden Mystery of
Christ, he sheweth not much. For I (he saith) baptize S. Matth.
you with water unto repentance, but He That cometh after
me is mightier than I, Whose shoes I am not worthy to bear,
He shall baptize you with the Holy Ghost and with fire.
Seest thou then how he shines, as in simpler speech call-
ing unto repentance; but the things within the vail he
commits to Him That baptizeth with fire and the Spirit,
to lay open ? And these things we have set forth more
at large, on the words, at the beginning of the book, He
was the burning and the shining light : yet we touched on
them now cursorily, since it was necessary, on John's pass-
ing away, to shew that the preaching of the holy Apostles
was near and straightway present.
For for this reason, I suppose, the Scripture, having first
signified him by the lamp puts before us the consideration
of the twelve loaves. Ye shall make (it says) twelve cakes :
two tenth deals shall be in one cake. It is the custom of
the Divine Scripture, to receive ever the number ten as
perfect, and to acknowledge it as the fullest, since the
series and order of the consecutive numbers, receiving a kind
of revolution and mutiplication of the same into the same,
advances and is extended to whatsoever one will. He com-
mands then that each cake be of two tenth deals, that you
may see perfection in the disciples, in the even pair, I mean
both active virtue, and that of contemplation. He bids
two rows to be made (and profitably so) well nigh indicat-
ing the very position, which it was (as is like) their cus-
tom to take, ever receiving the Lord in the midst of them,
and accustomed ever to surround Him as their Master.
And that we may know that, as Paul saith, they are unto f 5 f or * u '
God the Father a sweet savour of Christ, He bids frankin-
cense to be put on the cakes, and that they be sprinkled also
with salt. For it is said to them, Ye are the salt of the earth. v .' 13.
l
m
J
'pi!
; !'
1!
I
414 Apostles participate in their Master's. Wise search into
Book 4.
c. vi. 52.
* If
Prov. viii.
9.
i *
Is. xxi.
12LXX.
Yea and with reason does He bid it be offered upon the
Sabbath day, for they were made manifest in the last
times of the world : and the last day of the week is the
Sabbath. And not only so, but because at the time of
our Saviour's coming we held a Sabbath spiritually : for
we rested from sin. And then were the holy Apostles also
made manifest unto us, by whose Divine writings also we
nourished attain unto the life in holiness. Therefore on
the Sabbath day specially doth He bid the cakes to be
set out upon the holy table, that is, in the Church. For
the whole is often signified by a part. But what is holier
than the holy Table of Christ ? Therefore the Saviour was
pre-typified as bread by the Law : the Apostles again as
cakes by their likeness to Him. For all things were in
verity in Christ, but by likeness to Him, they belong to
us too through His grace.
52 The Jews therefore were striving among themselves saying,
53 How can This Man give us His Flesh to eat ? Jesas there-
fore said unto them,
All things are plain to him that understandeth, and right
to them that find knowledge, as it is written, but darksome to
the foolish is even that which is exceeding easy. For the
truly wise hearer shuts up the more obvious teaching in
the treasury of his understanding, not admitting any delay
in respect of this : but as to the things the meaning where-
of is hard, he goes about with his enquiries, and does not
cease asking about them ; and he seems to me profitably to
press on to do much the same as they say that the fleetest
dogs of the chase do, who having from nature great quick-
ness of scent, keep running round the haunts of their game.
And does not the wise and prophetic oracle call to some
similar habit, Seeking seek and dwell with Me ? For the
seeker must seek, that is, must bring a most unflinching
zeal thereto, and not go astray after empty speculations,
but in proportion as anything is more rugged in its diffi-
culty, with so much the more vigorous mind must he apply
himself and carry by storm with more resolute onset of his
thoughts that which is concealed. But the unpractised
harder, proud disown them. How, said, to God, wicked. 415
and unteachable mind, whatever starts up before it, rages Chap. 2.
at it with its unbelief, rejects the word ' conquering ' as
spurious, from undisciplined daring mounting up to the
last degree of arrogance. For that which will give way to
none, nor think that ought is greater than it, how will it
not at last be, what we have just said ?
And we shall find by looking into the nature of the thing
that the Jews too fell into this disorder. For when they
ought to have accepted unhesitatingly the words of the
Saviour, having already through many things marvelled at
His God-befitting Power and His incontestable Authority
over all, and to have enquired what was hard of attain-
ment, and to have besought instruction wherein they were
perplexed : they senseless repeat Hoiv to God, as though
they knew not that it is a word replete with all blasphemy.
For the Power of accomplishing all things without toil be-
longs to God, but they, being natural men, as the blessed l Cor. ii.
Paul saith, received not the things of the Spirit of God, but
the so dread Mystery seems folly to them.
We then ought, to derive benefit herefrom, and re-
establishing our own life by others' fails, to hold without
question our faith in the teaching of the Divine Mysteries
and not to apply How to ought that is told us (for it is
a Jewish word, and therefore deserving of extremest
punishment). And when the ruler of the synagogue of
the Jews, Nicodemus by name, on hearing the Divine
words, said, How can these things be ? with justice was he Supra
ridiculed hearing, Art thou a master of Israel, and hioivest jj,' j
not these things ? Let us then, found more skilful in the
search after what is profitable, even by others' folly, beware
of saying How, to what God works, but rather study to
attribute to Him the knowledge of the mode of His Own
Works. For as no one will know what God is by Nature,
but he is justified who believeth that He is and that He is Heb. xi.
a Reivarder of them that diligently seek Him : so again will
one be ignorant of the mode of His several acts, but by
committing the issue to faith, and by confessing the Al-
mighty Power of God Who is over all, will he receive
!:• M
*
416
When God says, to say How is disloyal.
V. !
Book 4. the not contemptible reward of so good a decision. For
the Lord of all Himself willing us so to be affected saith
Isa. lv.
8,9.
by the Prophet Isaiah, For My Counsels are not as your
counsels, neither as your ivays are My Ways, saith the Lord,
but as the heaven is far from the earth, so are My Ways far
Stai/olas from your ways, and your thoughts from My Mind 3 . But
He That so greatly surpasseth us in. wisdom and might,
how shall He not also work wonderfully, and overpass our
understanding ?
I would fain introduce yet an argument besides, no
mean one, as I think. For they who in this life take up
the knowledge of mechanics (as it is called) often engage
to perform some great thing, and the way of doing it is
hidden from the mind of hearers, till they have seen it
done ; but they looking at the skill that is in them, even
before the trial itself, accept it on faith, not venturing to
gainsay. How then (may one say) will not they with
reason be open to heavy charges, for daring to dishonour
with their unbelief God the Chiefest Worker of all things,
who refuse not to say how to those things which He
worketh, albeit they acknowledge Him to be the Giver
of all wisdom, and are taught by the whole Divine Scrip-
ture that He can do all things? But if thou persistest,
O Jew, saying How ! I too will imitate for thy sake thine
ignorance, and say to thee, how earnest thou out of Egypt ?
how (tell me) was the rod of Moses changed into a ser-
pent ? how became the hand leprous, and was again
restored, as it is written ? how passed the water into the
nature of blood ? how passedst thou through the Bed Sea,
as through dry land ? how by means of a tree was the
bitter water of Mara changed into sweet ? how too was
water supplied to thee from the breasts of the rocks ? how
was the manna brought down to thee ? how again stood the
Jordan in his place ? or how through a shout alone was
the impregnable wall of Jericho shattered ? And will that
how never fail thee ? For thou wilt be detected, already
amazed at many mighty works, to which if thou appliest
the how, thou wilt wholly disbelieve all Divine Scripture,
Heb. xi,
29.
Ex. xv.
25.
Y '■ *»
Christ's skilful leading. Faith before 'knowledge. 417
and wilt overthrow all the words of the holy Prophets, Chap. 2.
and, above all, the holy writings of thine own Moses him-
self. It were therefore meeter far, that, "believing in Christ
and assenting unhesitatingly to His words, ye should be
zealous to learn the mode of the blessing, and not be in-
considerately intoxicate saying, Sow can this Man give us
His Flesh to eat ? for the word this Man too they say in
disdain. For some such meaning again does their arro-
gant speech hint at.
53 Verily, verily, I say unto you, Except ye eat the Flesh of
the Son of Man and drink His Blood, ye have not life in yon.
Long-suffering truly and of great mercy is Christ, as
one may see from the words now before us. For in no
wise reproaching the littleness of soul of the unbelievers,
He again richly gives them the life-giving knowledge of
the Mystery, and having overcome, as God, the arrogance
of them that grieve Him, He tells them those things
whereby they shall (He says) mount up to endless life.
And how He will give them His Flesh to eat, He tells them
not as yet, for He knew that they were in darkness, and
could never avail to understand the ineffable : but how great
good will result from the eating He shews to their profit,
that haply inciting them to a desire of living in greater
preparation for unfading pleasures, He may teach them
faith. For to them that have now believed there follows
suitably the power too of learning. For so saith the pro-
phet Isaiah, If ye will not believe neither yet shall ye under- Isa. vii.
stand. It was therefore right, that faith having been first LXX.
rooted in them, there should next be brought in under-
standing of those things whereof they are ignorant, and
that the investigation should not precede faith.
For this cause (I suppose) did the Lord with reason re-
frain from telling them how He would give them His Flesh
to eat, and calls them to the duty of believing before seek-
ing. For to them that had at length believed He brake s. Matth.
bread, and gave to them, saying, Take, eat, This is My Body. xrn ' *
Likewise handing round the Cup to them all, He saith,
vol. i. Be
418 Christ's Body His, imparts His Life, without
Book 4. Drink of it all of you, for this is My Blood of the New Tes-
£'. Matth. tament, which is being shed for many for the remission' of
xxvi. 27, s { nSt Seest thou how to those who were yet senseless and
thrust from them faith without investigation. He explaineth
not the mode of the Mystery, but to those who had now
believed, He is found to declare it most clearly ? Let them
then, who of their folly have not yet admitted the faith in
Christ, hear, Except ye eat the Flesh of the Son of Man and
drink His Blood, ye have no life in you. For wholly destitute
of all share and taste of that life which is in sanctification
and bliss, do they abide who do not through the mystical
Blessing receive Jesus. For He is Life by Nature, inas-
much as He was begotten of a Living Father: no less
quickening is His Holy Body also, being in a manner
gathered and ineffably united with the all-quickening
"Word. Wherefore It is accounted His, and is conceived
of as One with Him. For, since the Incarnation, it is
inseparable ; except as regards the knowledge that the
« fiKovra Word Which came 4 from God the Father, and the temple
from the Virgin, are not indeed the same in nature (for the
Body is not consubstantial with the Word from God), yet
are they One by that coming-together and ineffable con-
currence. And since the Flesh of the Saviour hath become
life-giving (as being united to That which is by Nature
Life, the Word from God), when we taste It, then have we
life in ourselves, we too united to It as It to the indwell-
ing Word. For this cause also, when He raised the dead,
the Saviour is found to have operated, not by word only,
or God-befitting commands, but He laid a stress on employ-
ing His Holy Flesh as a sort of co-operator unto this, that
He might shew that It had the power to give life, and
was already made one with Him. For it was in truth His
Own Body, and not another's. And verily when He was
raising the little daughter of the chief of the Synagogue
saying, Maid, arise, He laid hold of her hand, as it is
S. Luke written, giving life, as God, by His All-Powerful com-
mand, and again, giving life through the touch of His
Holy Flesh, He shews that there was one kindred operation
viii. 54.
it none. Type from water in kettle, from paschal lamb. 419
through both. Yea and when He went into the city Chap. 2.
c vi ^53
called Nain, and one was being carried out dead, the only lb. vii.
son of his mother, again He touched the bier, saying, Young ib. 14.
man, to thee I say, Arise. And not only to His Word
gives He power to give life to the dead, but that He might
shew that His Own Body was life-giving (as I have said al-
ready), He touches the dead, thereby also infusing life
into those already decayed. And if by the touch alone
of His Holy Flesh, He giveth life to that which is decayed,
how shall we not profit yet more richly by the life-giving
Blessing when we also taste It ? For It will surely trans-
form into Its own good, i. e., immortality, those who par-
take of It.
And wonder not hereat, nor ask thyself in Jewish
manner, How? but rather consider that water is cold
by nature, but when it is poured into a kettle and brought
to the fire, then it all but forgets its own nature, and
goes away unto the operation of that which has mastered it.
We too then in the same way, even though we be cor-
ruptible through the nature of our flesh, yet forsaking
our own infirmity by the immingling of life, are trans-
elemented to Its property, that is, life. For it needed, it
needed that not only should the soul be re-created through
the Holy Ghost into newness of life, but also that this gi*oss
and earthly body should by the grosser and kindred parti-
cipation be sanctified and called to incorruption. But let
not the Jew sluggish of understanding ever suppose that a
mode of some new mysteries has been discovered by us.
For he will see it in the older books, I mean those of
Moses, already fore-shadowed out and bearing the force of
the truth, for that it was accomplished in outward forms too.
For what (tell me) shamed the destroyer ? what provided
that their forefathers also should not perish along with the
Egyptians, when death, the conqueror of all, was arming
himself against the firstborn ? is it not manifest to all, that
when they, in obedience to the Divine Law sacrificed the Exod. xii.
lamb, and having tasted of its flesh anointed the door-
posts with the blood, death was compelled to pass them bv,
e e 2
in
420
Christ, eaten, our Life, for ever One
Book 4.
c. vi. 54.
Gen. iii.
19.
as sanctified ? For the destroyer, that is, the death of the
body, was arrayed against the whole nature of man, by
reason of the transgression of the first-formed man. For
then first did we hear, Dust thou art, and unto dust shalt
thou return. But since Christ was about to overthrow the
so dire tyrant, by existing in us as Life through His
Holy Flesh, the Mystery was fore-typified to them of old,
and they tasted of the flesh of the lamb, and were sanctified
and preserved by its blood, he that was appointed to de-
stroy passing by, by the appointment of God, those who
were partakers of the lamb. Why then art thou angry,
O Jew, at being now called from the types to the truth,
when Christ says, Except ye eat the Flesh of the Son of Man
and drink His Blood, ye have not life in you ? albeit thou
oughtest to come with more confidence to the comprehend-
ing of the Mystery, pre-instructed by the books of Moses,
and by most ancient figures led most undoubtingly to the
duty of faith.
Supra i.
u.
54 Whoso eaielh My Flesh and drinketh My Blood hath eternal
life, and I will raise him up at the last day.
Herein too ought we specially to admire the holy Evan-
gelist openly crying, And the Word was made Flesh. For
he shrank not from saying, not that He was made in Flesh,
but that He was made Flesh, that he might shew the
Union. And we do not say either that God the Word, of
the Father, was transformed into the nature of the Flesh,
or that the flesh passed into the Word (for Each remaineth
that which it is by nature, and One Christ of Both) ; but
in a manner unspeakable and passing human understand-
ing, the Word united to His Own Flesh, and having, as it
were, transformed It all into Himself (according to the
operation which lieth in His power of quickening things
lacking life) drave forth of our nature the corruption, and
dislodged too death which of old prevailed by means of
sin. He therefore that eateth the Holy Flesh of Christ, hath
eternal life : for the Flesh hath in Itself the Word Which is
l-'-lfl
with His own Flesh, overcomes death, the True Manna. 421
by Nature Life. Wherefore He saith, I will raise Mm up Chap. 2.
at the last day. Instead of saying, My Body shall raise
him up, i. e., him that eateth It, He hath put I : not as
though He were other than His Own Flesh (and not
wholly so by nature), for after the Union He cannot at all
be severed into a pair of sons. I therefore (He saith)
Who am become 5 in him, through Mine Own Flesh, that is, 5 yeyovi>i
will raise up him who eateth thereof, in the last day. For
it were indeed even impossible that He Which is by Na-
ture Life, should not surely overcome decay, and master
death. Wherefore even though death which by the trans-
gression sprang on us compel the human body to the debt
of decay, yet since Christ is in us through His Own Flesh,
we shall surely rise. For it were incredible, yea rather
impossible, that Life should not make alive those in whom
It is. For as if one took a spark and buried it amid much
stubble, in order that the seed of fire preserved might lay
hold on it, so in us too our Lord Jesus Christ hideth life
through His Own Flesh, and inserts it as a seed of im-
mortality, abolishing the whole corruption that is in us.
55 For My Flesh is True Meat and My Blood True Drink.
Again does Ho contrast the Mystic Blessing with the
supply of manna, and the savour of the cup with the founts
from rocky beds. And what He said afore in other words,
this He again says here, manifoldly fashioning the same
discourse. For He does not advise them to marvel over-
much at the manna, but rather to receive Him, as Bread
from Heaven, and the Giver of eternal life. For Your fa- Supra
thers (He says) ate the manna in the wilderness and died : H]' 4 ' '
this is the Bread Which cometh down from heaven, that a
man may eat thereof and not die. For the food of manna
(says He) having for a very little time sported with the
need of the body, and driven away the hurt of want, was
again powerless, and did not engraft eternal life in them
that had eaten thereof. That then was not the true Food,
and Bread from heaven, that is; but the Holy Body of
Christ, Which nourishes to immortality and life everlasting,
422 Christ's Blood our life : we, Christ's Body
\:\\
ICor.
v. 6.
1 ; ■ ' '■■ i
i*/ i;
h^l
Wkr- 'M
'-
Book 4. is verily the true Food. 'Yea and they drank water also
C ' V1 ' ' from the rock.' 'And what then' (He says) 'or what the
profit to them who drank? for they have died.' That too
then was not true drink ; but true Drink in truth is found
to be the Precious Blood of Christ, Which uproots from
the foundation all corruption, and dislodges death which
dwelt in the flesh of man. For it is not the Blood of any
chance man, but of the Very Life that is by Nature. Where-
1 Cor. xii. fore we are entitled both the Body and the members of
2 ^* Christ, as receiving through the Blessing the Son Him-
self in ourselves.
56 He that eateth My Flesh and drinketh' My Blood dwelleth in
Me and I in him.
Manifoldly does Christ initiate us by these words, and
since His Discourse is hard of attainment by the more un-
learned, asking for itself rather the understanding of faith
than investigation, He revolving again and again over
the same ground makes it easy in divers ways, and from
all parts illumines what is useful therein, fixing as a kind
of foundation and groundwork the most excellent desire for
it. For lie that eateth My Flesh (saith He) and drinketh My
Blood abideth in Me and I in him. For as if one should
join wax with other wax, he will surely see (I suppose) the
one in the other ; in like manner (I deem) he who re-
ceiveth the Flesh of our Saviour Christ and drinketh His
Precious Blood, as He saith, is found one with Him, com-
mingled as it were and immingled with Him through the
participation, so that he is found in Christ, Christ again in
him. Thus was Christ teaching us in the Gospel too accord-
S. Matth. ing to Matthew, saying, The Kingdom of heaven is like unto
xm ' ' leaven, which a woman took and hid in three measures of
meal, till the whole was leavened. Who then the woman is,
what the three measures of meal, or what the measure at all,
shall be spoken of in its proper place : for the present we
will speak only of the leaven. As then Paul saith that a
little leaven leaveneth the whole lump, so the least portion
and immingled with it, it mighty against temptation. 423
of the Blessing 6 blendeth our whole body with itself, and
filleth it with its own mighty working, and so Christ cometh
to be in us, and we again in Him. For one may truly say
that the leaven is in the whole lump, and the lump by like
reasoning is in the whole leaven : you have in brief the sense
of the words. And if we long for eternal life, if we pray to
have the Giver of immortality in ourselves, let us not like
some of the more heedless refuse to be blessed nor let the
Devil deep in wickedness, lay for us a trap and snare a
perilous reverence.
Yea (says he) for it is written, He thai eateth of the Bread,
and drinlceth of the Gup unworthily , eateth and drinheth doom,
unto himself : and I, having examined myself, see that I am
not worthy.
When then wilt thou be worthy (will he who thus speaks
hear from us) when wilt thou present thyself to Christ ?
for if thou art always going to be scared away by thy
stumblings, thou wilt never cease from stumbling (for who
can understand his errors ? as saith the holy Psalmist) and
wilt be found wholly without participation of that wholly-
preserving sanctification. Decide then to lead a holier life,
in harmony with the law, and so receive the Blessing, be-
lieving that it hath power to expel, not death only, but the
diseases in us. For Christ thus coming to be in us lulleth
the law which rageth in the members of the flesh, and
kindleth piety to God-ward, and deadeneth our passions,
not imputing to us the transgressions in which we are, but
rather, healing us, as sick. For He bindeth up that which
was crushed, He raiseth what had fallen, as a Good Shep-
herd and One that hath laid down His Life for His sheep.
Chap. 2.
c. vi. 56.
6 bkiyo-
irdAtv
evKoyia
lb. xi. 29.
Ps. xix.
12.
cf. Ezek.
xxxiv.
16.
HI ,
ml
Iff
CHAPTER III.
That the Son is not a Partaker of Life from any other, but rather
Life by Nature, as being begotten of God the Father Who is Life
by Nature.
57 As the Living Father sent Me, and I live by the Father, so
he that eateth Me, he too shall live by Me.
Obscure is the meaning of this passage, and enveloped
in no passing difficulty : but it will not entirely attain to
impenetrability : for it will be apprehended and got at by
those who choose to think aright. When then the Son
saith that He was sent. He signifieth His Incarnation, and
nothing else. And when we speak of His Incarnation, we
mean that He was made Man complete. As then the Father
(He saith) hath made Me Man, and since I God the Word,
was begotten Life of That which is by Nature Life, and,
made Man, have filled My Temple, that is, My Body,
with Mine Own Nature ; in like manner shall he also
who eateth My Flesh live because of Me. For I took
mortal Flesh : but, having dwelt in it, being by Nature
Life, because I am of the Living Father, I re-elemented
it wholly into Mine Own Life, I have not been overcome
of the corruption of the flesh but have rather overcome it,
as God. As then (for again I will say it shrinking not for
profits sake) although I was made (He says) Flesh (for this
the being sent meaneth), I live again because of the Living
Father, that is, retaining in Myself the natural excellence of
Him That begat Me, so he too who, by the participation of
'My Flesh, receiveth Me in himself shall live, wholly trans-
elemented entire into Me, Who am able to give life, because
I am (as it were) of life-giving Root, that is God the Fa-
ther. But He says that He was Incarnate by the Father,
Prov. ix. although Solomon says, Wisdom builded her an house : and
Holy Trinity work not apart, Christ too works. 425
the blessed Gabriel attributeth the creation of the Divine
Body to the Operation of the Spirit, when he was speaking
with the holy Virgin (for The Holy Ghost, he says, shall
come upon thee, and the Power of the Highest shall overshadow
thee) that thou mayest again understand, that the Godhead
being by Nature One, conceived of both in the Father and
the Son and in the Holy Ghost, — not severally will Each in-
work as to ought of things that are, but whatever is said to
be done by One, this is wholly the work of the whole Divine
Nature. For since the Holy Trinity is One in respect of
consubstantiality, one full surely will be also Its Power in
respect to every thing. For all things are of the Father
through the Son in the Spirit. But what we have often said,
this we will again say. For to say the same things, though
it be burdensome, yet it is safe. It was the habit of our
Saviour Christ for our profit to attribute those things
which surpass the power suitable to man, to the Operation
of the Father. For He hath humbled Himself being made
Man : and since He accepted the Form of a servant, He
spurneth not the measure of servants, yet will He not be
excluded from doing all things with the Father. And He
That begat Him worketh all things through Him, according
to the Word of the Saviour Himself, The Father (He says)
That dwelleth in Me, Himself doeth the works. Having then
given to the dispensation of the Flesh what befits it, He
attributeth to God the Father what is above man's power.
For the building a Temple in the Virgin surpasseth man's
power.
But our opponent will again reply : ' And in what other
mode did the Son reveal what He is by Nature, or how did
He shew clearly that the Father is greater, save by say-
ing, I live because of the Father ? For if the Father is the
Giver of Life to the Son, who will rush on to so great
stupidity as not full surely to conceive that that which par-
takes of life, will not be the same by nature as life or that
which is mighty to quicken ? '
To such things we too will array in turn the word of the
truth, and opportunely say, The fool will speak folly, and
Chap. 3.
c. vi. 57-
S. Luke
i. 35.
cf. Phil,
iii. 1.
Infra
xiv. 10.
M
id)
l-li
iii
Is. xxxii.
GLXX.
426 The Son God ivho is the Life. Divine writers spake
Book 4.
c. vi. 57.
!i-
Infra
xi. 25.
Ps.
xxxvi.
9.
1 S. John
i. 1, 2.
lb. v. 20
his heart will conceive vain things, to 'practise transgression,
and to utter error against the Lord. For what can be more
wicked than such a conception of the heretics ? How is
not the deepest error uttered by them against Christ who
quickeneth all things, since those most foolish ones blush
not to say, that He lives by partaking of life from another,
just like His creatures ? Will then the Son at last be a
creature too, inasmuch as it is a partaker of life, but is
not very life by nature ? for the creature must needs be
wholly other than that which is the life in it. But if they
suppose that they may be the same, let them call every
creature life. But I do not suppose that any one in his
senses would do that. Therefore neither is the Only-
Begotten a creature, but will be conceived of as by Nature
Life : for how would He be true in saying, I am the Resur-
rection and the Life ? for life is that which gives life, not
that which needs to receive it from another, just as wisdom
too is understood to be that which can make wise, not that
which receives wisdom. Therefore according to you the
Truth will be false, and Christ will not be true, Who says, I
am the Life. Yea and the brilliant choir of saints again
will speak falsely, uttering words through the Spirit, and
calling the Only-Begotten Life. For the Divine Psalmist
is found saying to the Father, With Thee is the Fountain of
Life. And the wondrous Evangelist John in his epistles
thus says, That which was from the beginning, which we
have heard, which we have seen with our eyes, which we beheld,
and our hands handled, of the Word of Life : and the Word
ivas manifested, and we have seen and bear witness and de-
clare unto you the Eternal Life, Which was with the Father,
and was manifested unto us. Seest thou that the Psalmist
speaks true, even by the testimony of John, when he says
to God the Father of all, With Thee is the Fountain of Life ?
For the Son was and is with Him the Fountain of Life.
For that the Spirit-clad says these things of Him, he will
again prove by his words : for he thus writes, And we know
that the Son of God is come, and hath given us an under-
standing, that we may know Him That is True, and we are
Ml
thro' the Spirit. Working from without not by Nature. 427
in a His True Son Jesus Christ. This is the True God and Chap. 3.
Eternal Life. Then who (tell me) will any longer endure °' V1 "
the trifling of the heretics ? or who will not justly cry out
against their impiety, in daring to say that the Son is
partaker of life from another, albeit the holy and God-
inspired Scripture says no such thing of Him ; but rather
openly cries aloud, that He is both God by Nature, and
Very, and the Fountain of Life, and again Life Eternal.
For how will He be conceived of as Yery God, who needs
life from another, and is not rather Himself Life by Nature?
or how will He any more be called Fountain of Life, if He
is holpen by another's gifts to be able to live ?
But yea (says the opponent) we grant that the Son is so
far Life, that He too can quicken, as having in Himself
the Living Father.
Yet this will not suffice, most noble sirs, to exempt you
from blasphemy against the Only-Begotten : but in this too
shall your argument be proved untutored and every way
falling to pieces. For to have to say that the Son is
called Life, because He can quicken things recipient of life,
by reason He has in Himself the Father, how is it not
replete with unmeasured folly ? For ye know not (it seems)
what by nature means, or what ' being of any thing by na-
ture' means as compared with so being by circumstances' 3 .
As fire is hot by nature, and other things too are hot, by
partaking of its operation, as iron or wood: but not because
they are heated, are they said to be fire : for they have
an external and not a physical operation in them. But our
argument will proceed by means of illustrations in regard
to ourselves too. Grammar for instance, or Geometry,
are held to be species of reasoning science, but when any
one becomes skilled in grammar or the other, he is not
himself conceived of as Grammar or Geometry, but from
the Grammar that is in him, he is called a - Grammarian,
a for 4vr<p aX-r\0ivQ, 4v rq> Ti'# avrov, and Marina [p. 77 D] the whole pas-
S. Cyril appears to have read ev r<? sage is given as we have it. ^
aAr)9iv$ Tito avrov ; see below, Book x b Kara 6£o~lv as opposed to Kara (pvfftv
cap. i. on x'iv. 28, and compare cap. 2. God the Son is Son Kara, (pyonv as be-
on xv. 1. In his treatise however on the gotten so, we children Kara Bicrtv, as
Right Faith to the Princesses Areadia made so.
Hi
i !
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428
Working from without is not By nature.
I »
Is '*
Book 4. and similarly with regard to the other : so too that which
' is by nature life, is something altogether different from
the things wherein it is, transfashioning to itself what is
not so by nature. When therefore ye say that the Father is
in the Son, as He might be in matter (for instance), in order
that, since He is Life by Nature, He too may be able to
quicken, ye foolishly grant still that He is Life, and not ra-
1 oxlati ther participant of it from another, yet by relation 1 , and not
by Essence called to the dignity of a dispenser thereof.
And as one would not reasonably call the heated iron fire,
albeit it has the operation of the fire, in that it is heated
from it : or again a man skilful in grammar is not called
grammar, because he can lead others also unto the science,
so I do not imagine that any man of sense would call
the Son Life because He can quicken others also, though
He have not by Nature, according to them, the being Life, •
but as from the engrafted Operation of the Father, or by
reason of the indwelling Father. For what (tell me) is
to hinder us at last from conceiving of the Son as one of
us, that is, of corruptible nature, if He live because of the
Father, that is, having received the gift of life from the
Father, as they understand it ? For He would perish,
according to the analogy of their notions, if He had not
the living Father in Himself. And if we confess that He
speaks truly, I am in the Father and the Father in Me ; He
indeed has in Himself the Father Who is Life by Nature,
and is Himself in the Father though not Life by Nature.
I pass over the blasphemy, though one must utter it to
convict the fighters against God of their impiety : for the
Father will be found to have in Himself that which is des-
titute of Life, that is, decay, or a decaying nature. For
since the nature of the matter in hand compels us so to
conceive of the Son, we must investigate further, and go
through various considerations, since our aim is by due
precision to refine the question. You say that God the
Father is by Nature Life. Well, so He is, but He is in the
Son also. For this your argument too allows. I would
now with reason ask you, desiring to learn it, ( What will
Infra
xiv. 10.
The Son God, Who is Life and in Him the Father seen. 429
He work in respect of His Son, being in Him ? Will He
impart of His Own Life to His Offspring, as though He
needed it and had not Life of Himself ? how then must we
not suppose the Son to be void of Life ? That which is
void of Life, what is it, but subject to decay ? But He will
not impart of His Own Life to His Offspring : for He is
Life, even though He receive it not from Him.
How then do certain unguardedly babbling still accuse
Him, and say that the Son therefore lives, because He hath
in Himself the Father who is by Nature Life ? For if He
live also apart from the Father, as being Essentially Life's
Very self, He will never live because of the Father, that is,
because of participation of the Father. But if He have the
Father the giver of His Own Life, manifestly He has no
Life of His Own. For He borrows it of another, and is (as
we said at first) a creature rather than Life, and of a nature
subject to decay. How then does He call Himself Life ?
For either we too may safely say, I am the Life, or if this
be no safe word (for it is not lawful for the creature to
mount up to God-befitting dignities), the Son knows that
He is by Nature Life : since how will He be the Impress
of the Person of Him That begat Him, how the Image
and accurate Likeness ? or how was not Philip right in say-
ing, Shew us the Father, and it sufficeth us ? For in truth
one ought to consider, that he that had seen the Son,
had not yet seen the Father, since the One is by Nature
Life, the Other participant of life from Him. For one will
never see that which quickeneth in that which is quickened,
Him That lacketh not in him that lacketh. Hence in
another way too will He be untrue in saying, He that hath
seen Me hath seen the Father.
But he who loveth the pious doctrines of the Church sees
what great absurdities will follow their pratings. Let him
then turn from them, and pass away, as it is written, and
let him mahe straight paths, and direct his ways, and look
to the simple beauty of the truth, believing that God the
Father is by Nature Life, the Son Begotten of Him Life
too. For as He is said to be Light of Light, so too
Chap. 3.
c. vi. 57.
Heb. i. 3.
Infra
xiv. 8.
lb. 9.
Prov. iv.
15.
lb. 26
LXX.
ill I
*
i , I
430 The Son T7ia£ the Father is : His Gifts
Book 4. Life of Life : and as God the Father lighteneth things
* lacking Light by His Own Light, His Son, and gives wis-
dom to things recipient thereof, through His Own Wisdom,
and strengthened things needing strength, through again
His Own Strength, so too He quickeneth things whatever
lack the Life from Him, by His Own Life which noweth
2 irpoxeoz forth 3 from Him, His Son. When then He says, 7 live be-
cause of the Father, do not suppose that He confesses that
He lives because He receives Life from the Father, but
asserted that because He was begotten of a Living Father,
that therefore He also lives. For it were impossible that He
who is of a Living Father, should not live. As though
any of us were to say, I am a reasonable man on account
of my father, for I was born the child of a reasonable
man : so do thou conceive in respect of the Only-Begot-
ten also. I live (He says) because of the Father. For since
the Father who begat Me is Life by Nature, and I am
His Natural and Proper Offspring, I gain by Nature what
is His, i. e., being Life : for this the Father too is. For
since He is conceived to be and is One of One (for the
? ** Son is from 3 the Father, even though He were with Him
eternally) ; He with reason glories in the Natural Attributes
of Him That begat Him, as His Own.
I 58 This is the Bread Which came down from heaven, not as
r your fathers ate the manna and died ; he that eateth of This
i My Bread shall live for ever.
»
• Great (saith He) ought to be the effects of great things,
r and the gifts of the Grace from above, should appear
God-befitting and worthy of the Divine Munificence. For
\ if thou have wholly received in faith that the Bread came
down from heaven, let it produce continous life in them that
; long after it, and have the unceasing Operation of immorta-
lity. For this will be a clear proof of its being the Bread
' from heaven, that is from God : since we say that it be-r
fits the Eternal to give what is eternal, and not the enjoy-?
ment of temporary food, which is barely able to last for
just the least moment. For one will no longer wisely
most magnificent, His Body gives us Life. 431
suppose that that was the bread from God and from above, Chap. 3.
which our forefathers eating, were overcome by death, and
repelled not the evil of corruption, and no wonder; for
that was not the Bread which availeth to render immortal.
Hence neither will it be rightly conceived and said by
any to be from heaven. For it was a work befitting that
which came down thence, to render the partakers of It
superior to death and decay. By undoubted proof again
will it be confirmed, that this was the Bread from Heaven,
that to wit through Christ, i. e., His Body. For It makes
him that tastes thereof to live for ever. Herein too is
seen a great pledge of the Divine Nature, Which vouch-
safes not to give a little thing, but everything wonderful,
even surpassing our understanding, so as for the greatness
of the Grace, to be even disbelieved by the more simple.
For with so wealthy a Hand how should not the Will to
give largely be present ? Wherefore Paul too says in
amazement, Eye hath not seen, nor ear heard, neither have l Cor.
entered .into the heart of man, the things which God pre-
pared for them that love Him. By little examples was the
Law typifying great ones, having the shadow of the good Heb - x - *•
things to come, not the very image of the things, as it is
written : as in the food of manna is seen the Blessing
that is through Christ. For the shadow of the good things
to come was prefigured to them of old.
59 These things said He in the Synagogue as He taught in
Capernaum.
The most wise Evangelist introducing to us the exposi-
tion of marvellous mysteries, with reason attributes to our
Saviour Christ, the commencement of the doctrine thereof,
by the clear view of His Person shaming the gainsayer,
and scaring off beforehand those who should come with a
view to gainsay : for sometimes the renown of the teachers
makes the hearer more ready to believe, and demands a
more earnest assent on the part of the learners. Full well
too does he add, In the Synagogue. For the expression
wellnigh shews that not one chance person, or two, heard
432 Heavy punishment of persistence in wrong.
I. I
Book 4.
vi. 60, 61,
Isa. xlv.
19.
Infra
xv. 22.
Christ say these things : but He is seen teaching openly
in the synagogue to all, as Himself saith by the Prophet
Isaiah too, Not in secret have I spoken nor in a dark place of
the earth. For He was discoursing openly of these things,
rendering their judgment without excuse to the Jews,
and rendering the charges of not believing on Him heavier
to the disobedient. For they, if not yet instructed in
so dread Mystery, might reasonably have deprecated pu-
nishment, and pleading utter ignorance, have undergone
a lighter sentence from the Judge : but since they know-
ing, and often initiated, still outraged Him with their un-
belief, how will they not reasonably be punished, all mercy
at last taken away, and pay most bitter penalty to Him
that was dishonoured of them ? some such thing hath the
Saviour Himself too said of them, If I had not come (He
says) and spoken unto them, they had not had sin, hut now
they have no cloke for their sin.
We must then guard against, yea rather renounce, diso-
bedience, as the bringer in of death, and look upon /aith in
what Christ teaches, as the giver of life. For thus shall we
escape being punished with them. But he adds that Christ
had spoken these things in Capernaum, that he may be proved
to have remembered accurately. For he that knoweth
both place and village, how shall he fail in the relation of
the things taught ?
60 Many therefore of His disciples, when they had heard this,
61 saith, Hard is this saying, who can hear it ? When Jesus
knew in Himself that His disciples are murmuring at it, He
said unto them,
This is the custom of the simple : they ever find fault
with the more subtle doctrines and foolishly tear in pieces
any thought that is above them, because themselves under-
stand it not : although they ought rather to have been
* ffwavo. eager to learn, and to have loved to search diligently 4 the
o-flat " things spoken, not on the contrary to rise up against so
wise words, and call that hard, which they ought to have
marvelled at. For they are somewhat in the same plight,
Wl
Jews like their fathers. Faith, search, each has its own. 433
as one may see those in who have lost their teeth. For Chap. 3.
the one hurrying to the more delicate food, often reject vu 6 °' 61,
the more wholesome, and sometimes blame the more ex-
cellent, not acknowledging the disease, whereby they are
compelled to decline it : and these, the foster-brethren of
unlearning and bereft of sound mind, shrink from know-
ledge, which they ought to have pursued with exceeding
much toil, and to have attained by intent zeal. The
spiritual man then will delight himself in the words of
our Saviour, and will justly cry out, How sweet are Thy Ps - cxi *.
words unto my throat, yea, above honey and the comb to
my mouth; while the carnal Jew ignorantly esteeming
the spiritual Mystery to be foolishness, when admonished
by the Words of the Saviour to mount up to the under-
standing befitting man, ever sinketh down to the folly
which is his foster-brother, calling evil good, and good is. v. 20.
evil, according to the Prophet's voice. He follows again
his fathers, and herein too is he detected imitating the un-
learning of his forefathers. For the one on receiving the
manna from God, and being made partakers of the blessino-
from above, were dragged down to their wonted coarseness,
and sought for the unsavourinesses of Egypt, desiring to
behold onions, leeks, and kettles of fish: and these on
being exhorted to receive the life-giving Grace of the
Spirit, and taught to feed on the Very Bread, which
cometh from God the Father, turn aside after their own
error, lovers of pleasure rather than lovers of God : and as 2 Tim.iii.
their forefathers used to find fault with the very food of 4 '
manna, daring to say, And our soul is dried away with this Num. xi.
manna : so do these too again reject the Very Bread, and 6 '
blush not to say, Hard is this saying.
The hearers therefore of the Divine Mysteries must be
wise, they must be approved exchangers, so as to know the
approved and counterfeit coin, and neither unseasonably to
bring inextricable questioning on those things which are to
be received in faith, nor to lavish a faith sometimes harmful
upon those things that require investigation, but to render
to every thing that is said its due, and to advance as it
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434 Christ's Body possesses above nature of Bodies.
Book 4. were by a straight path, refusing to turn aside on either
' hand. For by a royal road beseems it him to travel who
runneth to uprightness of faith which is in Christ.
62 Doth this offend you ? what and if ye shall see the Son of
Man ascend tip where He was before ?
From utter ignorance, certain of those who were being
taught by Christ the Saviour, were offended at His words.
ver P 53 ^ or wnen they heard Him saying, Verily, verily, I say
unto you, except ye eat the Flesh of the Son of man and
drink His Blood, ye have no life in you, they supposed that
they wero invited to some brutish savageness, as though
they were enjoined to eat flesh and to sup up blood, and
were constrained to do things- which are dreadful even to
hear. For they knew not the beauty of the Mystery, and
that fairest economy devised for it. Besides this, they full
surely reasoned thus with themselves, How can the human
body implant in us everlasting life, what can a thing of
like nature with ourselves avail to immortality ? Christ
Heb. iv. therefore understanding their thoughts (for all things
are nalced and, bared to His eyes), heals them again, lead-
ing them by the hand manifoldly to the understanding
of those things of which they were yet ignorant. Very
foolishly, sirs, (saith He) are ye offended at My Words.
For if ye cannot yet believe, albeit oftentimes instructed,
that My Body will infuse life into you, how will ye feel (He
saith) when ye shall see It ascend even into heaven ? For
not only do I promise that I will ascend even into heaven it-
self, that ye may not again say, Blow ? but the sight shall
be in your eyes, shaming every gainsayer. If then ye shall
see (saith He) the Son of Man ascending into heaven, what
will ye say then ? For ye will be convicted of no slight
folly. For if ye suppose that My Flesh cannot put life into
you, how can It ascend into heaven like a bird ? For if It
cannot quicken, because its nature is not to quicken, how
will It soar in air, how mount up into the heavens? for
this too is equally impossible for flesh. But if it ascends
contrary to nature, what is to hinder it from quickening
also, even though its nature be not to quicken, of its own
The Body God the Son's, therefore quickeneth. 435
nature ? For Ho Who made That heavenly which is from Chap. 3.
earth, will render it Lifegiving also, oven though its naturo
he to decay, as regards its own self?
Wo must observe how lie doth not onduro to bo divided
into two christs, according to the uncounsel of some.
For He keepeth Himself every way undivided after the In-
carnation. For He says that the Son of man ascendeth up
where He was before, although the earthly Body was not
above before this, but only the Word by Itself before His
Concurrence with flesh. Well then hath Paul put in his
epistles, One Lord Jesus Christ. For He is One Son, both l .9°l-
1 . . viu. G.
before the Incarnation and after the Incarnation, and we
do not reckon His own Body as alien from the Word.
Wherefore He says that the Word which, came down from
above from heaven is also Son of Man. For He was made
Flesh, as the blessed Evangelist saith, and did not pass into Supra i.
flesh by change (for He is without turning and Unchange-
able by Nature as God) but as it were dwelling in His own
Temple, I mean that from the Virgin, and made Man in very
deed. But by saying that He will ascend up where tie was
before also, He gives His hearers to understand that He
hath comedown from heaven. For thus it was like that
they understanding the force of the argument, should give
heed to Him not as to a man only, but should at length
know that He is God the Word in the Flesh, and believe
that His Body too is Life-giving.
63 It is the Spirit That quickeneth, the flesh prof teth nothing.
It is not unreasonably (He says) that ye have clothed the
flesh in no power of giving life. For when the nature of
the flesh is considered alone and by itself, plainly it is not
life-giving. For never will ought of things that are, give
life, but rather it hath itself need of Him who is mighty
to quicken. But when the Mystery of the Incarnation is
carefully considered, and ye then learn who it is who
dwelleth in this Flesh, ye will then surely feel (He says)
unless you would accuse the Divine Spirit Itself also, that
It can impart life, although of itself the flesh profiteth not
a whit. For since it was united to the Life-giving Word,
p f 2
436 The Body Life's Body. God the Son
Book 4. it hath become wholly Life-giving, hastening up to the
power of the higher Nature, not itself forcing unto its own
nature Him who cannot in any wise be subjected. Al-
though then the nature of the flesh be in itself powerless to
give life, yet will it inwork this, when it has the Life-
working Word, and is replete with His whole operation.
For it is the Body of that which is by Nature Life, not of
any earthly being, as to whom that might rightly hold, The
flesh profiteth nothing. For not the flesh of Paul (for in-
stance) nor yet of Peter, or any other, would work this in
us ; but only and specially that of our Saviour Christ in
Col. ii. 9. whom dwelt all the fulness of the Godhead bodily. For
verily it woulcf^be a thing most absurd that honey should
infuse its own quality into things which naturally have
no sweetness, and should have power to transfer into
itself that wherewith it is mingled, and that the Life-
giving Nature of God the Word should not be able to
elevate to Its own good that Body which It indwelt.
Wherefore as to all other things the saying will be true,
that the flesh profiteth nothing ; but as to Christ alone it
holdeth not, by reason that Life, that is the Only-Be-
Supra gotten, dwelt therein. And He calls Himself Spirit, for God
2 Cor. is a Spirit and as the blessed Paul saith, For the Lord
m ' is the Spirit. And we do not say these things, as taking
away from the Holy Ghost His Proper Existence ; but as
He calls Himself Son of man, since He was made Man, so
again He calls Himself Spirit from His Own Spirit. For
not Other than He is His Spirit.
The words that I have spoken unto you, they are Spirit and
are life.
He filleth whole His Own Body with the Life-giving
operation of the Spirit. For He now calls the Flesh Spirit,
not turning It aside from being Flesh : but because by
reason of Its being perfectly united to Him, and now en-
dued with His whole Life-giving Power, It ought to be
called Spirit too. And no wonder, for be not offended
l Cor. vi. a t this. For if he that is joined unto the Lord is one spirit,
how shall not His Own Body rather be called One with
•!*$
'-"$:$
called Spirit from His own Spirit.
437
Chap. 3.
c. vi. 63.
Him ? Something of this kind then He means in the
passage before us : I perceive from your reasonings within
you (saith He) that ye foolishly imagine that I am telling
you, that the body of earth is of its own nature life-giving :
but this is not the drift of My words. For My whole
exposition to you was of the Divine Spirit and of Eternal
Life,. For it is not the nature of the flesh which renders
the Spirit life-giving, but the might of the Spirit maketh
the Body life-giving. The words then which I have dis-
coursed with you, are spirit, that is spiritual and of the
Spirit, and are life, i. e., life-giving and of that which
is by Nature Life. And not as repudiating His Own Flesh
does He say these things, but as teaching us what is the
truth. For what we have just said, this will we repeat
for profit sake. The nature of the flesh cannot of itself
quicken (for what more is there in Him That is God by
Nature?) yet will it not be conceived of in Christ as
Alone and by Itself: for it has united to it the Word,
Which is by Nature Life. When therefore Christ calls it
life-giving, He does not testify the Power of quicken-
ing to It so much, as to Himself, or to His Spirit. For
because of Him is His Own Body too Life-giving, since He
re-elemented It to His Own Power. But the c how,' is
neither to be apprehended by the mind, nor spoken by the
tongue, but honoured in silence and faith above under-
standing.
But that the Son too is often called by the name of Spirit
by the God-inspired Scriptures, we shall know by what is
subjoined. The blessed John then writes of Him, This l s. John
is He That came by ivater and Spirit, Jesus Christ, not by v '
water only, but by water and the Spirit c : and it is the
Spirit That beareth witness, because the Spirit is truth. Lo,
he calleth the Spirit Truth, albeit Christ openly crieth out,
I am the Truth. Paul again writes to us saying, They that
are in the flesh cannot please God : but ye are not in the flesh,
but in the Spirit, if so be that the Spirit of God dwelleth in
c So both our remaining MSS. of S. end of the books against Nestorius, S.
Cyril here read, cf. supra p. 145 note Cyril has the usual reading,
c : in a fuller citation however in the
Infra
xiv. 6.
Rom.viii.
8-10.
IHI
m
i
hi
1
Hi
iV~
438 Son and Spirit inseparable. Jews blind themselves.
Book 4.
vi. 64, 65
Is. vi. 9,
10 LXX.
jr
Rom. xi.
25.
S. James
i. 17.
you, but if any man have not the Spirit of Christ, he is
' not His. But if Christ be in you, the body is dead because
of sin, the Spirit is life because of righteousness. Lo again
herein having proved that the Spirit of God dwelleth in
us, he hath said that Christ Himself is in us. For insepara-
ble from the Son is His Spirit, according to the count of
Identity of Nature, even though He be conceived of as
having a Personal Existence. Therefore He often names
indifferently, sometimes the Spirit, sometimes Himself.
64 Yet there are some of you that believe not. For Jesus knew
from the beginning who they are that believe not, and who
65 should betray Him : and said, Therefore have I said unto
you, that no man can come unto Me, except it have been
given unto him of My Father.
Herein again one may clearly see fulfilled that which
was fore-heralded by one of the holy Prophets, With your
hearing ye shall hear, and shall not understand, and look-
ing shall looh and shall not see. For the heart of this peo-
ple is waxen fat, and they have weighed down their ears
and closed their eyes, lest they should at all see with their
eyes, and understand with their heart, and should convert,
and I should heal them. For they being themselves ear-
witnesses of the doctrines of the Saviour, and from none
other of the saints learning them, but rather instructed in
the mysteries by the Yoice of the Lord of all, yea even
seeing Him with their bodily eyes, waxed gross in their
folly, and having closed the eyes of their understanding,
turned them away from the Sun of Eighteousness, not ad-
mitting the illumination of the gospel instruction. For
evil were they, and guilty of many past offences. Where-
fore also the wise Paul testified to us that hardness in part
is happened unto Israel. But since it was the work of no
common wisdom to acknowledge that He Who was veiled
in human form is God, He saith that he cannot come to
Him who has not yet received, i. e., understanding from
God the Father, and with reason. For if every good
gift and every perfect gift is from above and cometh down
from the Father of lights, how much more will not the ac-
To the cleansed and believing grace given. Jews first preached to. 439
knowledgement of Christ, be a gift of the Father's Eight
Hand, and the apprehension of the truth how will it not be
conceived to be beyond all grace ? For in proportion as it
is shewn to be the Giver of the highest goods, so much the
more befits it that it depend upon the Divine Munificence.
But not to the unclean does the Father grant the know-
ledge of Christ, nor to those accustomed to stray unto
extravagant unbelief doth He infuse the most helpful grace
of the Spirit : for not on mud is it right that the precious
ointment be poured forth. And verily the blessed prophet
Jeremiah commands that they be first purged by desire unto
every good work, who desire to draw near unto Christ
through faith, crying out, Seek ye God and xohen ye find
Him call on Him; when He shall be nigh to you, let
the ungodly man forsalce his way, and the unrighteous
man his counsel, and let him return unto the Lord, and He
ivill have mercy upon him, for He will abundantly pardon
your sins. Thou seest how he says that he must first de-
part from his old way, and remove from unlawful devices,
that he may obtain remission of sins, i. e., through faith
in Christ. For we are justified not by the ivories of the
law, but by the grace that is from Him, and the forgive-
ness 5 granted us from above.
But some one may say, Therefore what hindered Him
from pardoning the Jews also, and from pouring out remis-
sion on Israel together with us ? for this too would befit Him
That was perfectly good. And how too (says he) will He
speak truly when He saith to us, I came not to call the
righteous, but sinners to repentance ?
What shall we say then to these things ? For them of
Israel alone at the first was the grace of the Saviour de-
vised. For He was sent, as Himself affirmed, only to the
lost sheep of the house of Israel. And in truth they who
will believe may yet attain unto life everlasting. But some,
living in a nobler course of life, and searchers of the
truth, received the grace of God the Father co-working
with them unto salvation through faith and were saved :
but the haughty Pharisee, and the hard-hearted high-priests
Chap. 3.
vi. G4, 65.
Isa. Iv. G,
7.
Gal.
16.
° afxvrjai-
Kaiciav
S. Matth.
ix. 13.
lb. xv.
21.
, J
i
:M
t
:n
HI I
i i
I. ♦'
!►■;.'
Book 4.
c. vi. 66.
Acts xiii.
46.
Rom. iii.
5.
Hist. SuSi
42.
440 /ew;s rejection fore-shadowed of old. Weak eyes hate light.
with them, and the elders of the people, would not believe,
though fore-instructed by Moses and the Prophets. But
since through their own ill-counsel, they at length shewed
themselves unworthy of everlasting life, they received not
the illumination which is from God the Father. And you
have the type of this too in the elder writings. For as to
them who disbelieved God in the wilderness, entry into the
land of promise was not given ; so to these who by their
unbelief dishonour Christ, entrance was not granted into
the kingdom of heaven, whereof the land of promise was
the type. And God is not unrighteous Who bringeth His
wrath upon each. For He being Just by Nature, will dis-
criminate altogether rightly, and will direct His Own
Judgment agreeably to His Own Nature, even though
we understand not the mode of the economy which is
above us.
Profitably does the blessed Evangelist tell us that Jesus
knew all things, and was not ignorant who should disbelieve,
and who was the minister of impiety against Him, that He
might again be conceived of as God, as knowing all things
before they are.
66 From that time many of His disciples went back, and walked
no more with Him.
Hard indeed is ever wisdom to the unwise, and what one
thinks will yield them no slight profit, is often seen to be
even hurtful. For as to them who are diseased in their
bodily sight, the light of the sun is an enemy, and it is
pleasant to them to sit in dark places ; so to the sick in
mind, the more difficult doctrines are hateful, and those
that are obscured by hard meanings are an abomination,
even though the benefit be great : and petty things are
pleasant, and more acceptable, even though sometimes no
advantage accrue. Shall we not find this true in the pre-
sent case ? when Christ was laying before them the great
and Divine Mystery, and through varied thought was lay-
ing open the understanding of it, and all but gathering
up now the veil of the temple, and unveiling the inner
tabernacle, they loath the so wise and heavenly word, they
God's rejection follows on man's rejection of Him. 441
turn aside again to their brutish unlearning, and went bach, Chap. 3.
c vi- 66.
as the Evangelist saith, and refuse to walk any more with
Him. For this is in truth, falling back. Wherefore by
the Prophet Jeremiah He says again to the senseless and
obstinate Jerusalem, the nurse of unbelievers, Thou for- Jer. xv.
sookest Me, saith the Lord, and shalt go backward. For
of a truth backward falling follows the rejection of good
things : and God is All Good. Therefore the miserable men
went back, and have fallen backwards, not walking with the
Saviour any more, but turning as it were to other paths,
and dragged down to their wonted passions.
But let us see again, whether we do not find the type of
this too in the books of Moses. When then they had
travelled through long ways and traversed that wild desert
and were now at the very land of promise, Joshua the
son of Nun and certain others with him were sent by
Divine command to espy it. But when they had spied out
the whole land and were returned again to Moses, some
of them began speaking bitter things to the synagogue.
For the land (said they) which we spied hath fierce in-
habitants, and we saw the sons of the giants there, and
concluded by adding such things as would strike terror
into the hearers. But Joshua after them tried to adorn the
land with many praises, and besought them saying, The Num.
land which we searched is an exceeding good land : if the X1V * ' ' "
Lord delight in us, He will bring us thereinto. But the fore-
fathers of the Jews maintained that they ought to stone
Joshua : and having condemned of powerlessness God Who
is mighty to all things, they sat down and wejpt, as it is lb. xi.
written, and hereby with reason provoke the Lord of all. *
But since they were thus faithless and outrageous, they fell
from the promise : for He says, As I sware in My wrath, p s . xcv.
that they should not enter into My rest. And what besides? '
God commands them to return and go back again. For He
saith to Moses, To morrow do ye strike your tents and return Num.
by the way of the Red sea. For since they would not enter
into the land whereinto they were called, they are sent
to turn round, and are compelled to retrace the same way
xiv. 25.
B
!*:'■■
: ■ i '
i ; * v
442 Right worshippers sought, even though few.
Book 4. a „ am
c. vi. 67. &
r
For they would not follow after the words of
Joshua, nor on hearing of the good land, did they honour
the adviser with their assent. What therefore those then
suffered, this do these too now. For taught the way of
everlasting life, and exhorted to hasten unto the kingdom
of heaven, they outrage Him with their unbelief: where-
fore justly did they go bade, losing by their own perversity
the proceeding onward with their Guide unto salvation.
67 Jesus therefore said unto the twelve, Would ye also go away?
Our Lord Jesus Christ doth not exhort the holy Apostles
to leave Him, nor doth He offer them free and unfettered
liberty of doing so, nor yet doth He permit them readily to
turn aside as though they would get no harm from doing
so: yea, rather He threatens them well, that if they be
not found superior to the undisciplined conduct of the
Jews, they too shall be sent away, and go no more with
Him, but depart unto perdition. For it is not at all the
number of worshippers that is precious in the sight of God,
but the excellent in the right faith, though they be few.
^Matth. Therefore the Divine Scripture says that many are they
that have been called, but that only the chosen will be re-
ceived, and those that are approved, being very few. And
this the Divine Word Himself testified to us. It is there-
fore as though the Saviour said to His disciples, If ye
unhesitatingly believe My words, if letting go wavering
in ought, ye with simple faith receive the Mystery, if it
seem bitter to you and fall of intolerable infamy that My
Words are accused of being hard, if ye refuse to say in
Jewish fashion, How can This Man give us His Flesh to
eat, I will gladly see you with Me, and will rejoice in
living with you, and will love you as Mine Own, but if
ye choose to think with them who have fallen back, I both
enjoin you to run away with them, and do justly drive
you away. For worshippers will not fail Me, seeing the
Gospel message shall be spoken not in Judaea alone, but
now goeth about into the whole world, and calleth men
together from all parts as it were into one company, and
Supra
ver. 52
[:*.
If we let go the faith, death.
443
gathereth them together with ease unto the acknowledg- Chap. 3.
ment of the truth. Behold therefore the goodness and se- Rom. xi.
verity of God, as Paul saith ; severity towards the unbe-
lievers, goodness again towards them who shall acknow-
ledge Him, if they continue in His goodness, as Paul again
affirmeth, else they too shall be cut off. For He That spared lb. 21.
not the natural branches, neither shall He spare them that
were graffed in. Let him then that of folly halteth con-
cerning the faith know and be taught by these things, that
if he will not cease from such a disease, he will go back,
and having no longer any Guide unto eternal life, will go
down wretched into hell, and there bewail his own mis-
counsel. For there (He saith) shall be weeping and gnash-
ing of teeth.
It is probable however that some other profitable lesson
is conveyed to us, by Jesus saying to His disciples, Would
ye also go away ? for lest they too should be thought to
have been carried off by Jewish folly, and to have stumbled
together with the unbelievers, or in any other way to cry
out against Him with them, as though He taught hard
things and tried to instruct His hearers in the knowledge
of impossibilities, profitably did He enquire of them if they
desired to depart with them, that hereby He might invite
them to confession of the right and untaint faith, which
indeed also came to pass.
S. Matth.
viii. 12.
' 4
CHAPTER IV.
That a type of Christ was the holy Tabernacle which led the
people in the wilderness, and that the ark that was in it and the
lamp and the altar, as well that of incense as that of sacrifice, signi-
fied Christ Himself.
in*
1"
l:\\
lit!
S> *!
1 Cor.
xiv. 27,
29.
1 irpo(TKa-
6e£effda.t,
cf. sit at
the feet of
68 Simon Peter answered Him, Lord, to whom shall we go away ?
Thou hast the words of eternal life.
By the mouth of one the chief do all speak, preserv-
ing the knowledge that is in truth most well befitting
saints, that in this too they might be found an ensample
to those who should come after them, to wit of sober and
admirable reasoning. For it was meet that they should
speak in the ears of their Master, not all confusedly hurry-
ing to get before the rest, and unmeetly seize on speech,
but wisely to be ready to give way to those who had
the first place, both in wisdom and rank. Wherefore Paul
too saith, Let the prophets speak two or three, and by course.
For not because they were honoured with the grace of
prophecy, was it therefore decreed that they should speak
in a disorderly manner ; but because they were wise, there-
fore were they commanded to speak the more wisely to their
hearers. It was then an act of wisdom befitting saints,
to leave it to him alone to answer for all, who had the pre-
eminence in place. To whom therefore shall we go away
(he says) instead of, who shall instruct us in like wise ?
or, to whom shall we go, and find what is better ? Thou
hast the words of eternal life : not hard words, as those say,
but words which bring us up to the chiefest of all, to un-
ceasing, endless life, and removed from all decay. It is
(I suppose) perfectly clear to us from these words that
we must sit by 2 One only Teacher, Christ, and cleave un-
ceasingly and indissolubly to Him, and make Him our
i*
In cleaving to Christ, endless Life. Olden type of this. 445
Master, who knowctli well to cmide our feet into tlie un- Ch * p i*-
' & c. vi. C8.
ending life. For thus, thus shall we mount up to the
Divine and heavenly courts, and hastening into the church Heb. xii.
of the first-born, shall feast on the good things that pass *
man's understanding. For that it is a good thing and
salutary to desire to follow Christ Alone and ever to be
with Him, the very nature of the thing will indubita-
tively prove : yet no less shall we see it from the elder
Scriptures.
When therefore they of Israel having put off the tyranny
of the Egyptians were pressing forward to the land of pro-
mise, God suffered them not to make disorderly marches,
nor did the Law-giver let each go where he would. For
there is not a doubt that having no leader they would have
gone utterly astray. Wherefore it is written again for our
ensample, in the book called Numbers, And on the day Num. ix.
that the tabernacle ivas reared up, the cloud covered the lxx.
tabernacle, namely the tent of the testimony; and at even
there was upon the tabernacle as it were the appearance of
fire, until the morning. So it was alway : the cloud covered
it by day, and the appearance of fire by night. And when
the cloud went up from the tabernacle, then after that the
children of Israel journeyed : and in the place where the
cloud abode, there the children of Israel pitched their tents :
at the commandment of the Lord shall they set forth, and the ib. 19.
children of Israel shall keep the charge of God and shall not
rise up. By the voice of the Lord shall they pitch and by the ib. 20
command of the Lord shall they journey. Thou seest how LXX "
they are bidden to follow, and to journey with the journey-
ing of the cloud, and to halt again with it and with it to
rest. For the being with their guide was salvation both
then of them of Israel, and to us now the not departing
Christ is so. For He was with them of old under the
form of tabernacle and cloud and fire. But the order of the
narrative shall be transferred (as far as we are able) to
the spiritual interpretation, for when Wisdom, as it is Prov. ix.
written, builded her an house, and pitched the truer taber-
nacle, that is, the Temple of the Virgin, God the Word,
jil
■Mi
446 Cloud and fire light and cooling to tempted.
'nn
r »:
1;!':
!!!
)l H
Book 4.
c. vi. 68.
Rom.
xiii. 13.
Infra
xii. 26.
Ps. cxix.
103 LXX
Who is in the Bosom of God the Father, came down there-
into in a manner incomprehensible and God-befitting, and
was made Man, that to those who are already enlightened,
and walk as in the day, as Paul saith, He might be a
cloud overshadowing them, and put an end to the heat
of our passions from infirmity : but to those who are still
ignorant, and straying, and living as it were in night and
darkness, a fire to give light and transform to fervency
of spirit. For we believe that those who are good are
warm through the Spirit. For I think that for no other
cause did the cloud appear over the tabernacle by day
and the fire by night, than for that given above by us.
But He enjoined those who were appointed to follow, not
to set out of their own accord on their journey, but to
set out with the tabernacle and with it to halt, that in
type again you may understand what is said by Christ,
He that ministereth to Me, let him follow Me : and where
I am, there shall My minister also be. For steadfastness
in following, and constancy in cleaving, is signified by his
accompanying Him, uninterruptedly. And the accompany-
ing the Saviour Christ and following Him, is not to be
understood at all of the body, but is attained rather by
virtue in action, in regard whereof the most wise disciples
having fast fixed their mind, and having refused as lead-
ing to destruction, to go back with them that believed
not, with reason cry out, Where can we go ? as though
they said, With Thee will we abide and will ever cleave
to Thy commands, and will receive Thy words, not finding
fault with ought, nor with the uninstructed ones, think
that hard which Thou sayest in Thine instruction, but
think rather, How sweet are Thy Words unto my throat,
above honey and the honeycomb unto my mouth.
Such then is the meaning of this passage. But that
the tabernacle was to them of old a type of Christ we
shall know, by applying a subtle mind to the things said
respecting it unto the holy Moses. Our discourse on these
matters may haply seem discursive to some, but it will
produce no slight advantage. For we ought (I deem)
The Tabernacle fore-typifies Christ's Body. 447
zealously to refine on these points, repudiating the cen- Chap. 4.
soriousness of those who unreasonably blame us. The °' V1 '
Divine oracle then is on this wise : for we will set it forth
in order, refining the shadow of the letter, as far as we
can. And the Lord spake (it says) unto Moses, saying, On Ex - xl -
one day of the first month at new moon, shalt thou rear the LXX.
tabernacle. What induced the Lord of all (one more dili-
gent in learning may reasonably ask) to order the taber-
nacle to bo set up in one day, and not in two, or three,
and in the new moon, and that not simply of any month,
but of the first. Such things may reasonably cause us a
long investigation, since nought of the things said in the
Scriptures is for nothing. Therefore (for we will follow up
our own discourse on these things) the tabernacle that was
reared signifies the Holy Body of Christ and (so to say)
the pitching of His Precious Tabernacle, wherein it was Col. i. 19,
well pleasing that all the fulness of the Godhead should dwell
bodily. Moreover He commands it to be pitched in one
day, and this most wisely and economically, in order that
by the one day you might understand the existing life,
in which alone He became Man. It is fit that we under-
stand by the new moon, nothing else save the sojourn of
our Saviour which reneweth -us, by which old things are 2 Cor. v.
passed away, all things are become new. For a new season
was manifested to us in Christ, thrusting away the oldness
of the legal worship, and re-ordering us unto a new and fresh
life through the Gospel teachings, yea and renewing unto
the beginning of righteousness them which had waxen old
from sin, and were ready to vanish away, and undoing the Heb. viii.
oldness of the corruption that had been brought in, and 13 '
beautifying with the newness of incorruption those that
through faith had hastened unto eternal life. For if any 2 Cor. v.
man be in Christ, he is a new creature, as it is written.
But He commands the Divine tabernacle to be reared
in the first month, when the beauty of spring-time shines
forth, washing away (as it were) the dejection of winter,
and the earth is softly cherished by now brighter and s -
purer suns, and the vines bloom, and the husbandman revels So1 - "•
*> r i
448 The fresh spring -tide that Christ brought us.
Book 4.
c. vi. 68.
Song of
Sol.ii.ll,
12 LXX.
Mai. iv.
2.
■i-n
Is. lii. 6,
7 LXX.
in the sweet odours of the flowers, and the plains bear
grass, and whole fields bristle with the ears of corn, as
certain of the Greek poets say, when the winter is past,
as it is written, the rain is over and gone, when the time of
pruning is come on. All these you will understand spiritu-
ally, that the winter at its end and the rain passing away, are
the temptations that fall on us of devilish tyranny, and his
ambitious usurpations over all ; for the might of the devils
was brought to an end in the days of Christ, and the
bright Sun rose upon us, to wit, that whereof God the
Father says, And the Sun of Righteousness shall arise upon
you, warming with fervency of the Spirit, those who were
swooned in sin, unto righteousness. The spiritual vines
again and flowers and ears of corn, you will understand
to be the Saints which excel in manifold piety towards
God, and shoot forth the many-hued fruit of virtue. And
(we must speak briefly) the spring brings forth flowers and
prepares the whole earth to bear grass, and crowns the
meadows with new bloom, and brings into fresh youth
the trunks long dry with the intolerable violence of the
winter, and brings them to a goodlier appearance, and
makes them bud around with their wonted leafage, and
prepares the husbandman who owns them to glory in their
natural fruits. Some such thing shall we find happen
as regards ourselves too. For we who have long been
withered by reason of the sin that reigneth over us, and
destitute of fruit unto virtue, have revived unto righteous-
ness through Christ, and do now yield the fresh and new
fruit through faith to the Dresser of our spirits. And
thus do we fitly understand that which is spoken by one
of the holy Prophets as in the Person of Christ, I who
speah, am at hand as the spring upon the mountains. But
what the spring, i. e., the season of spring, worketh upon
the mountains, we have already spoken of.
Profitably then does He command that the tabernacle be
set up in one day, holding out a type of Christ, that you
may understand thereby His Death once for all in this one
present time. For He will not be born again hereafter, nor
;*
r
Ark type of Cheist. Veil hid Rim from the many. 449
yet will die, having once for all been born and died and
risen from the dead. For the Resurrection, which is
as it were, a pitching of the holy tabernacle, must of ne-
cessity follow His Death. But it is in the new moon, be-
cause in Christ we have a new age : for what is in Him, are
a new creature. And the first month is taken, signifying
the renewal of human nature from death and decay to life
and incorruption, and its passing at length from barrenness
to fruitfulness, and its escape from the tyranny of the devil,
like the winter now passed away and come to its close.
Again in another way does he shew us Immanuel in type
and figure saying, And thou shalt place the arJc of the testi-
mony, and cover the ark with the vail. For in the preceding
the Word was limned in the complete tabernacle (for it was
the House of God indwelling therein, to wit, the Holy Body
of Christ) but no less is the same signified to us by the ark
individually 11 . For it was constructed of undecaying wood,
that you might understand His Body incorruptible : it was
overlaid with pure gold within and without, as it is written b ;
for all belonging to Him is Precious and royal, both the
Divinity and the Humanity, and in all things He hath the
preeminence as Paul saith. And the gold is taken as a type
of honour and excellence above all things. The ark then
was fashioned of undecaying wood, and overlaid with gold,
and had the Divine law deposited therein, for a type of God
the Word indwelling in, and united to, His Holy Flesh (for
the Law too was the Word of God, although not the Hy-
postatic Word, as the Son is). And it is covered by the
veil. For God the Word Incarnate was unseen of the
many, having His Own Body as a covering, and lying hid
within His Own Flesh as with a veil, so that thence certain
not knowing His God-befitting Dignity, at one time endeav-
oured to stone Him, imputing it to Him, as a crime, that
He being Man, said He was God, at another time, they
blushed not to say, Is not this Jesus the Son of Joseph, whose
aJa " aTa ^P * * s contrasted with the riac) fragm. a (p. 543 and 558 O T \
6\6K\m>o S cTKnyii, the tabernacle com- and in S. Cyril in hfsSrhr,lf a ™ i -)
plete with all its appurtenances Iricarnatk* rSSptoJi, £ Adoratfont
cf. the same line of thought in S. book ix. pp. 292 293 Aao ™™™
Irensus, fragm. 8 and (from the Sy- PP ' '
VOL. I. Q g.
Chap. 4.
c. vi. 68.
Ex. xl. 3.
lb. xxv.
11.
Col. i. 18.
Infra
x. 33.
Supra
ver. 42.
hi
til
Sit
ijj
w
450
The Ark God's Presence.
Book. 4.
c. vi. C8.
in:
Ps. lxviii
7,8.
Deut.i.7,
19.
lb. 45.
lb. 42.
Num.xiv.
44.
Josh. vi.
father and mother we know? how doth He now say, I have come
down from heaven ? The veil then cast upon the ark, signifi-
eth that Jesus will not be known by the many. The ark
too was therefore a type of Him, wherefore also did it pre-
cede them of Israel in the wilderness, filling the place of
God: for He was the leader of the people. And the Psalmist
is a witness of this, saying, God, when Thou wentest forth
before Thy people, when Thou didst march through the wilder-
ness, the earth shook, the heavens also distilled. For in that
the ark ever marched before and preceded, God is openly
declared to have gone before. You may have a clearer proof
of this, considering this. God once commanded to them of
Israel by Moses to go up boldly unto mount Seir, and to be-
siege the Amorite, but they who were so commanded having
fallen into feeble cowardice, and attributing success to their
own strength, and not rather trusting to the succour from
above, sat and began weeping by the mountain, as it is
written, whereat the Law-giver was justly provoked, and
threatened that He would not bring them into the land of
promise. They cut at last by the threat, and urged to an
unseasonable repentance, attempted to go up, by a second
disobedience, and snatched up arms against the Amorites.
But God foretold them the result by Moses : for He said
unto them Ye shall not go up (it says) and ye shall not fall
hefore your enemies for I am not among you. But they every
way diseased with disobedience, forced themselves and went
up unto the mountain, as it is written. Nevertheless (it
says) the ark of the covenant of the Lord went not up with
them, for it remained in the camp. Seest thou that upon
God's saying, I am not among you, the ark goeth not up
with the disobedient, shewing clearly to them of more
understanding that it held the place of their leader God ?
Yea and it was borne around Jericho by the priests, and the
lofty wall thereof fell down, not by applying engines and
rams, but rather by trumpets and shouting : and this again
we shall find to be true in Christ. For He it is Who is
borne by saints and holy men and overturns the whole
might of the devil, not by arms, but by a shout and a
r
Might ofdoxology. Saints bear Christ. Bread His Body. 451
trumpet, that is by Apostolic and Evangelic preaching, and Chap. 4.
the assent of all the people, confessing their own Lord in c,vLC8,
uprightness of faith. This too we see accomplished in the
Mystic doxologies, the priestly trumpet, that is, the voice
of the minister, preceding the people, and thus falls and is
shattered the power of the adversaries, for our weapons are 2 Cor. x.
not carnal, as Paul saith, but mighty to God. That Christ is 4 '
after a sort borne and rests on His saints, both the prophet
Habakkuk will declare saying, Thou wilt ride upon thine Hab. Hi.
horses and Thy chariots are salvation, and the Saviour Him- 8 '
self no less will teach us, saying to Ananias concerning
Paul, Go thy way, for this man is a chosen vessel unto Me, to Actsix.
bear My Name before all the Gentiles. 15,
Yea and thou shalt bring in the table (it says moreover) Ex. xl 4
and set in order what layeth thereon* and thou shalt bring » T V^.'
in the candlestich, and set thereon his lamps. You will un- e *™
derstand Christ by both, for He is co-figured under the ""^
form of a table having bread set upon it, because in Him
are all nourished unto life Eternal, according as He says, I Supra
am the Bread Which came down from heaven and giveth life Ter " 61,
unto the world : if any man eat of This Bread, he shall live
for ever; and the Bread that I will give is My Flesh for the
life of the world. That then, which is set forth 3 upon the 3 r^ r pa -
table, i. e., the loaves, signifies the Holy Body of Christ, %%*J a
which nourisheth all men unto Eternal Life. But since the
blessed David, and they that were with him, being an
hungred, as it is written, did eat the shewbread, let us see m?&*
whether something mystical be not hereby too recorded. It
was not lawful to taste of the shewbread, save by the Priests
alone, by appointment of the Law : but David and they
that were with him, being not of the priestly tribe, took of
the most holy food, that hereby again might be signified
the faith of the Gentiles, and in part of them of Israel. For
Christ was due to them of Israel, as to them who were more
holy by reason of the fathers, and the Law : but the multi- Rom. xi.
tude of the Gentiles although they were, by reason of their 28 '
straying, profane, somehow entered in too, and did eat the
Bread of life, David accompanying them and as it were
g g 2
452 Golden candlestick Chkist : oliveboughs Jews fy Gentiles.
i]f
■I'd l
1 ill
Book 4.
c. vi. 68.
Is. x. 22.
Infra
viii. 12.
Num.
viii. 4
LXX.
Song of
Sol. ii. 1.
4 eirapuo - -
rpiSes
the pipes
which
convey
the oil.
Zech. iv.
3.
lb. 14.
Ex. xl. 5,
6 LXX.
ill;
filling up a type of the preserved of Israel, which the
blessed Isaiah too calls a remnant. For many of them
have believed on Christ.
Thus therefore will Christ be conceived of through the
holy Table : but He is again the candlestick, as giving
light to the whole house, that is, the world (for I am the
Light of the world, He says) but it holdeth seven lamps
and not one : for manifoldly doth He illumine and by
diverse graces enlighten the souls of the faithful : again it
is of pure gold, in that it is above all and Precious : more-
over it has a solid stem (for so is written) for there is nothing
empty nor yet light in Christ. It has lilies too by reason
of its good savour of holiness, according to, I am a flower
of the plain, a lily of the vallies. Its feeders 4 again signify
the ministrations of Divine graces. Moreover the prophet
Zechariah testified that two olive branches are round about
it, that you may understand that the people compassionated
are two, whom he called sons also of fatness and says that
they stand by the Lord of the whole earth, although in that
the olive branches are seen by the lamp, he hereby gives
the clearest demonstration that Christ is the candlestick,
Who through obedience and faith set by Himself both the
people of the Gentiles and that of the Jews.
He proceeds, manifoldly pointing Him out to us, And
thou shalt set the altar of gold for the incense before the ark
and put the hanging of the veil at the door of the tabernacle
of witness, and the altar of burnt offerings thou shalt set at
the door of the tabernacle of witness and shalt cover the
tabernacle, and all things that are therein shalt thou hallow
all round. For we must observe how Christ is represented
to us in both altars. For after He had ordered the golden
altar to be laid by e , whereon was the incense before the
ark, and had said that hangings should be put across be-
fore the doors of the tabernacle, that the interior might
not be seen, He commands the altar of burnt-offerings to
stand at the door of the tabernacle of testimony, not in-
c airoTedrjuai, to be put away, trea- the veil,
sured up out of sight as covered with
t*
Position of Altars. One Christ in all.
453
visible, nor hidden : for it was without the veil. Behold Chap. 4.
Him then, by the altar of incense ascending up as an odour °' V1 " '
of a sweet smell to God the Father (for this the incense
signifies), by the altar of burnt offering, offered up as an
Offering and a Sacrifice in our behalf. But the golden
altar was hidden by the veil (for hidden was the glory of
Christ), the other, that of burnt offerings, whereon are the
sacrifices, was visible, for manifest was the Death of Christ
and known to all. Their position is not without a dis-
tinction, for the one was over against the ark, the other
by the doors of the tabernacle. And the position of the
golden altar in front of the ark, as it were in the Presence
of God the Father, darkly hints that marvellous is the
glory of the Son, as it is said, No man hnoweth who the Son s. Luke
is, but the Father. But the position of the altar of burnt x " 22 *
offering at the very doors of the tabernacle, holding out a
type of His Death and of His Sacrifice for all, again sig-
nifies, that no otherwise can we come to God the Father,
save by the Sacrifice^Df Christ, as He says, I am the Boor, Infra x.
and No man cometh unto the Father but by Me. Further, infra
He commanded the tabernacle to be pitched round about, X1V ' 6 *
comprehending all things that were therein, that it might
be seen to be one, and not many. For One is Christ
among us, even though He be manifoldly conceived of,
a tabernacle by reason of the veil of Flesh, an Ark holding
the Divine law as the Word of God the Father, a table
again as Life and Food, a candlestick as spiritual Light,
both altar of incense, as an odour of a sweet smell in sanc-
tification, and altar of burnt offering, as a Sacrifice for the
Life of the world. And all things that are therein are
sanctified ; for Christ is holy All of Him and howsoever He
be conceived of.
Since the holy tabernacle then was their leader, they
of Israel are commanded with it to set out and with it to
rest : God again instructing us and teaching us to our
profit, to take as our Leader and. Guide in the way unto
salvation, God the Word Who for our sakes was Incarnate,
and by obeying unhesitatingly His Commands, to mount
11
m
fir
Hi
454
Rock unprejoarcdness of heart.
{ 1
?' y
l-V.
Book 4.
c. vi. 69.
Supra
ver. 66.
S. Luke
viii. 6.
" aveff-
Joel ii.
13.
up unto eternal life. And this they who had been in-
structed in the mysteries in many words not chusmg to do,
went lack and walked no more with Him. But most wisely
does the blessed Peter say to the Saviour, Where can we
depart ? for in no way to go astray from God, but rather
to strive to be with Him spiritually, is in truth most comely
for saints.
69 And we have believed and know that Thou art the Christ, the
Holy One of God a .
Marvellous is the faith of the holy Apostles, fervent their
manner of confession, most loveable and pre-eminent their
understanding. For not like certain of the more ignorant,
or like them who used to call the Word of the Saviour hard,
did they rightly go back and fall, nor of lightness readily
caught were they called to belief, but being fully assured
beforehand and persuaded of a truth that their Instructor
was full of life-giving Words, the Teacher of heavenly
doctrines. Exceeding stable is such faith, but that which
is not so, is (as is like) easily spurned, and having no root
as its assurance, is very readily worn away out of the mind
of man. And verily the Saviour Himself in Parables, when
He was discoursing of the sower, that which fell upon tho
rock (He says) and hath no root withered away, darkly say-
ing that the mind which is dried up 5 and can in no wise
receive the Word once cast into it, is a rock. For the
wretched Jews being now in this case from their utter
ignorance, were being taught by the Prophet's voice, Bend
your hearts and not your garments. For as before the
casting in of the seed, the custom of husbandry advises
that the ground should first be cleft with the plough : so
I deem ought they who approach to receive the Divine
d The words the Holy One of God
have been retained here from the chief
MS. The same is the reading of the
Codex Sinaiticusand of the uncial MSS.
B. C. L. to which S. Cyrils copy of the
Gospels often approximate. In his act-
ual comment however he keeps and in-
sists upon the words, The Christ the Son
of the Living God, as we have them now.
I have thought it right to translate the
verse at the head of the Comment, just
as the MS. gives it. The Rev. J. W.
Burgon B. D. who has given a good
deal of pains to the study of the citations
of the Holy Gospels preserved to us in
the writings of the Fathers, has specially
called my attention to the existence of
cases where the text at the head of the
comment while it remarkably differs
from S. Cyril's own text, does yet (as
here) represent a text which apparently
was extant in Alexandria in his time.
Holdfast in faith yet search. Force of article. 455
Words in some sort to open out aforehand their hearts by-
desires thereunto : and thus receiving it, do they render the
soul travailing like fruitful soil. Therefore in full assurance
of faith do the most wise disciples say that they know and
are confident that He is Christ the Son of the Living God.
And with great wisdom will you find their speech con-
structed as to this again. For they say they believe and
know, joining both together. For one must both believe
and understand : nor, because the more Divine things are
to be received in faith, ought we therefore completely to
depart from all investigation respecting them, but rather
we should try to attain even so unto a moderate knowledge,
as in a glass and a riddle, as Paul saith. Well again do they
not say first that they know, then believe, but putting faith
first, they bring in knowledge, and not before faith, as it is
written, If ye will not believe, neither shall ye understand.
For simple 6 faith having been fore-laid in us, as a kind
of foundation, knowledge is afterwards built up upon it by
degrees, and brings us up to the measure of the mature age 7
that is in Christ, to a perfect and spiritual man. Where-
fore God also somewhere says, Behold I will lay for the
foundations of Sion a stone, choice, a corner stone, precious.
For Christ is to us a Beginning and foundation unto sancti-
fication and righteousness, through faith, that is, and not
otherwise : for thus He dwelleth in us.
But observe how they say throughout in the singular
number, and with the article prefixed, Thou art the Christ,
the Son of the Living Cod, removing from the many who
are called in grace unto sonship, as One and Special, Him
who is truly Son, in Whoso likeness we too are sons.
Again they call Him the Christ as One : but we must know
that He is not called Christ on His own account, or as
being so Essentially just as He is Son, yet is He One in
truth and specially (for none among anointed ones is as He
is) yet in respect of His likeness to us is He called Christ.
For His Own Proper and specially distinct Name and
Reality 8 in truth, is Son ; but that which is common with
us is Christ. For since He was anointed in that He was
Chap. 4.
c. vi. 69.
1 Cor.
xiii. 12.
Is. vii. 9
LXX.
6 airepie-
pydffrov
Eph. iv.
13.
7 fjAiKias
Is. xxviii.
16.
*!ii
B ovofia
re Kal
irpayjj.0.
tji
III
ill
\\\
456 God Incarnate One Christ. Multiform
Book 4.
vi. 70, 71
s J
r ■
I ! ■
iHr<
■I
I 5i
I
0!
we
Supra i.
14.
9 jtoyaSi-
kus
made Man, therefore is He Christ. If then we attribute
the being anointed to the need of human nature, He will be
conceived of as Christ in respect of His likeness to us, and
not in the same way as He is Son, nevertheless One Only
by Nature and Specially, both before Flesh and with Flesh,
and not two, as some suppose, who (it seems) understand
not the depth of the Mystery. For not into a man hath
the Word of God the Father come down, as the grace
of the Spirit upon one (for example) of the holy Prophets,
but Himself was made Flesh, as it is written, to wit Man.
Indivisible therefore is He after the Union, and is not
severed into two Persons, even though we conceive of the
"Word of God as something other than the Flesh wherein
He hath dwelt. And since the whole choir of the holy
Apostles confirms to us the faith herein, in that they say
they know (and that peculiarly 9 ) that He is the Christ the
Son of God, we shall not, if we deem aright, admit those
who shrink not of their folly from making innovations on
these things.
70 Jesus answered them, Did not I choose you twelve, and one
71 of you is a devil ? He spake of Judas Iscariot the son of
Simon, for he it was that should betray Him, being one of the
twelve.
He continues His reproach, and clenches them with
severer words, cutting off that which is slack and fallen
into negligence in their desire to be wise. For He almost
seems to say somewhat of this sort, " My disciples, this
is the time for heed and wit and a mind braced unto the
desire of salvation. For most slippery is the way of per-
dition, which drags downwards not only the feeble mind,
but also that which already thinketh it standeth fast.
Very perilous and of many forms is sin, which bewitches
the mind of man by its manifold pleasures and most smooth
lusts, dragging it to what it ought not. Your own case
(He saith) shall be an example of what I say. For I will
tell you ; none of those who from lightness have now fallen
back, did I choose as I have done you who were good (for
as God, I knew what was in you) yet did Satan get hold
mil
iir
peril of sin. Freewill. Jesus God Who knows future. 457
of one of you through greed of gain, and My Judgment
was surely not deceived. For in man is free-will and choice
to go to both, either to the right hand, or to the left, i. e.,
to virtue or vice." Therefore at once by His severer chid-
ing, does He both rouse unto becoming watchfulness, and
render each one more steadfast regarding himself, for He
does not yet say clearly who shall betray Him, but laying
the burden of iniquity upon one alone and indefinitely,
He was bringing them all to the contest, and inviting
them to more careful circumspection, each one dreading
the loss of his own soul, and at the same time was He
working another thing for the benefit of His disciples'
faith. For when they confessed that they knew, and firmly
believed, that He is the Son of God, He shews that He
fore-knows things to come, by this too shewing as it were
that their confession regarding Him was sure. For the
knowledge of things to come befitteth none save One
Alone, Him That is by Nature God, of Whom it is also
written, Who knoweth all things before they be. But He
called the worker of the Devil's will a devil, and not un-
truly. For as he that is joined unto the Lord is one Spirit,
so is the reverse also true.
Chap. 4.
vi. 70, 71.
Supra
ver. 69.
Hist.
Sus. 42.
1 Cor.
vi. 17.
CHAPTEK Y.
On the feast of Tabernacles, that it signifies the restitution of the
hope due to the Saints, and the resurrection from the dead ; on the
words, Now the feast of the Jews, that of Tabernacles was at hand.
Chap. vii. And after these things Jesus used to walk in Galilee,
for He would not walk in Jewry, because the Jews were seeking
to kill Him.
After these both words and deeds (he says) Christ
again more gladly made His sojournings in Galilee : for
this, I suppose, is the meaning of used to walk, yet he
shews that His being with them was not of His Own choice,
but rather happened of necessity, adding the reason. For
the Jews (he says) wished to kill Him. Wherefore He gave
Himself* over for a long time to the aliens, refusing to
walk in Jewry. But I suppose ' again that in these words
no less is Israel found fault with for its extreme perverse-
ness, if indeed the being found among the Gentiles was
shewn to be far better than living with it. And this it
was that was uttered by the prophet Jeremiah, I have
forsaken Mine House, I have left Mine heritage; I gave
My loved Soul into the hand of her enemies. For Christ's
being made an outcast because of the impiety of them that
persecute Him, and going away among the Galileans, how
is it not plainly the giving up of His Own Soul into the
hands of her enemies ? For the Gentiles are Christ's
enemies, in that they do service to another and wor-
ship the creature instead of the Creator, because they had
not yet received the faith in Him. And this Himself
S. Luke will teach us clearly, saying, He that is not with Me is
against Me. But I suppose every one will say that the
Jer. xii.
7.
xi. 23.
M
Christ leaves the Jews. Temple faced east. 459
Gentiles were not with Christ, previous to their true know-
ledge of God and faith ; they were therefore against Him,
and hence in the rank of His enemies. This being so and
clearly acknowledged, so great abomination was practised
among them of Israel, that He was in better case, living
among His enemies, and making His abode with them
with whom He least ought was pleasanter, than what
was meeter far and more congenial, to be among them
who are His kinsmen after the flesh and, on this ground,
bound to love Him. With greatest reason then did Christ
depart unto the Gentiles, and by the very act of doing so
did He in a manner say, that if they did not desist from
persecuting Him, and from destroying with their mad
folly their Benefactor, Christ would wholly give Himself
to those without, and remove unto the Gentiles. As then
we said that He hinted this by this act, so again we shall
find that by a figure of old did He threaten His de-
parture from Jerusalem. -
When then He was ordering the laws about sacrifices,
as is written also in Leviticus, having fore-appointed, as
for an image of Christ, that a bullock should be brought
as a gift and a whole burnt-offering to the Lord, he again
outlines Him in another way, saying, If his gift to the Lord
be of the sheep, of the lambs and of the Jcids, for a whole
burnt sacrifice, he shall bring a male without blemish, and
shall lay his hand upon the head thereof and they shall hill
it on the side of the altar northward before the Lord. How
then the Mystery of Christ is shaped unto us by these
things, we must needs enquire. And first I think we ought
to speak of the situation both of the Temple itself at Jeru-
salem and of the Divine altar, that so we may understand,
what is the meaning of that the sheep is not to look straight
before it, but rather to be turned toward the north. Tho
territory of the Jews therefore lies in the more southern
quarters of the earth, and the temple faces eastward and
opens its doors toward the first rays of the sun ; yea and
the Divino altar itself, reared over against the holy, as it
were in the sight of God, shewed its front to thoso who
Chap. 5.
c. vii. 1.
Lev. i.
10,11
LXX.
il
M
if
!
H
■■»
:ij
■fcl
ra
■it
rl 1
l» if
jf r
> ( >
Book 4.
c. vii. 1.
Ezek.
viii. 16.
1 rh irpoff-
fid.cniJ.oi>
S. Matth,
iv. 15,
ex Isa.
ix. 1.
Ps. lxvi.
7.
460 Northwards Galilee. Christ's flight not cowardice.
enter from the East, its two sides looking one south, the
other north. That it actually is as we have said, you may
have full proof from the passage of the Prophet Ezekiel.
For when he was being taught about the death of Phaltias a ,
i. e., in spiritual vision, he says thus, And I saw, and lo
about five and twenty men, their backs towards the temple
of the Lord and their faces right away, and they were wor-
shipping the sun toward the east. But if a man worship-
ing the rising sun have the temple behind him, how must
one not suppose that the front of the temple was turned
eastward ? But in the same position was the Divine altar
■ itself, as we have said. Therefore the front giving entry l
both of the temple itself and of the Divine altar was to the
east : the two sides, one to the south, the other to the
north ; and the side yet remaining, which is conceived of
as the back, looking westward. The things therefore
we have said being thus, we shall find that north of it
lies the neighbour of Judeea, Galilee, that is, the country
of the Gentiles, as it is written, Galilee of the Gentiles,
Since then our Lord Jesus Christ was about, after His
saving Passion, to depart out of the country of the Jews,
and go into Galilee, that is, to the church of the Gentiles,
the sheep that was taken in type as a sacrifice, was slain
at the side of the Altar so as to look northward, according
as it is spoken by the Psalmist of Christ, His eyes look
unto the nations.
But since the blessed Evangelist says that He refused
His Presence to the Jews, because they were plotting to
kill Him, we will add this to what we have said, that
we do not consider the withdrawal of Christ as an im-
putation of cowardice, nor yet will we therefore accuse
of weakness Him That is mighty unto all things, but we
will accept the mode of the economy. For it beseemed
Him not before His time, but in His own time to endure
the Cross for all.
a i. e., Pelatiah; whose death is re- in which case the death of Pelatiah
corded a little below in Ezek. xi. 13. would be a portion of it. Pelatiah is
This vision seems to last from Ezek. in the LXX Phaltias.
viii. 1, where the date is given, to xi. 24,
wl
Vain-glory. Christ's brethren not yet believe. 4G1
3 His brethren therefore said unto Him, Depart hence and go Chap. 5.
into Jud<ea, that Thy disciples also may see the works that V11 '
4 Thou doest (for no man doeth anything in secret, and himself
seeketh to be known openly) ; if Thou do these things, mani-
5 fest Thyself to the world. For neither did His brethren be-
lieve on Him.
The reputed brethren of the Saviour not yet recog-
nizing God the Word indwelling in His Holy Flesh, nor
knowing at the time when they are saying these things,
that He was made Man, have still petty conceptions of Him
and think far too little of the grace and excellence that
is in Him, seeing nothing more than the rest, deluded
by the common opinions of Him, thinking that He too
was in truth begotten of their father Joseph, and not
seeing the hidden provision of the Mystery. For when
many (as is like) miracles were being wrought secretly
by Christ in Galilee, they persuade Him to seek after
vain glory, and advise Him to receive the wonder of the
spectators, as though it were some great thing, as though
for the sake of this alone, He were willing to perform the
several miracles He had wrought, in order that He might
just seem an object of wonder to the beholders, and might
revel in the praise of men, after the fashion of some whose
habit is to seek for glory. For see how they counsel
Him to go up to Judasa. and to work miracles there rather,
not in order that His disciples might believe on Him, but
that they might see the works which Re doeth. For (say
they) if Thou wilt be known (for this is the meaning of
" openly 2 ") be not a worker of marvels in secret, nor, since
Thou art preeminent in Thy Power of doing all things,
shun publicity 3 : for so shalt Thou be renowned to the
world, and more illustrious among beholders. This then is
their address here. And profitably does the most wise
Evangelist note that not yet had His brethren believed on Him.
For it would indeed have been one of the strangest things,
that they who through faith had already taken hold of
God-befitting acknowledgment of Him, should be guilty of
such cold expressions. But at that time having not as yet
vepy
iav
!!■!
462 Christ's brethren become Apostles. Where economy
Book 4. believed tlicy speak wisely, but when they understanding
c. vii. G» • • •
the great mystery concerning Him had believed, they
hasten on to such a height of piety and virtue, as both
to be called Apostles, and to attain illustrious piety. This
too you have, fore-sung by the voice of Prophets. And
verily the blessed Jeremiah says, as to our Lord Jesus
Jer. xii. Christ, For both thy brethren and the house of thy father,
' they too despised Thee, and they cried out ; of thy followers
were they gathered together : believe them not, for they will
speak fair words unto Thee. For His brethren who before
the faith thought little of Him, and in the words just
spoken, all but attempt to cry out against Him, were
gathered together through faith, and have spoken fair
words unto Him, both aiding others, and striving with
words in behalf of the faith. Yery watchfully did the Pro-
phet, having named His brethren, profitably add, The house
of Thy father, lest they too should be supposed to have
been of the blessed Virgin, rather than of His father Joseph
alone.
6 Jesus saith therefore unto them, My time is not yet come, but
your time is always ready.
The Saviour's discourse is always overshadowed, for so is
Isa it written of Him, And He shall be a Man That hideth His
i tcx 2 W ora " s ' And that this too was contrived to their profit,
who that is wise will not say ? Not yet therefore is the time
(He says) for unrestrained publicity, nor yet of manifestation
unveiled unto all, since the mind of the Jews is not yet ripe
unto understanding, so as to be able to receive My words
without wrath and anger : nor yet doth fit opportunity
summon Me now to be altogether made known unto the
world, since the Jew's have not yet wholly fallen from grace,
nor yet so raged against Me, that I must needs at length
depart unto others. For this reason then does He say that
not yet is His time come, but says that theirs is come, and is
always ready. For we say that men of the world may do
as they list, no necessity hampering them, or calling them
to an opportune economy which avises them whether they
there a time for action. Christ teaches His brethren. 463
ought to do any thing or not, as was the case with Christ. On
the contrary, the manner of living of those who have chosen
life in the world, is remiss and free from more laborious
care, bringing in opportunity ever ready and unfolded 4
unto what likes them best and readily permitting those who
practise it, to go whithersoever they list.
When therefore things are necessarily subjected to econ-
omies, not every time is fit for doing what has to be done,
but that which fits each several duty, according as the
nature of the thing demands : but on one who has chosen
to live unbound 5 is no such thing imposed : but rather,
the path to wherever they would go, is ever most ready and
wholly unlet.
7 The world cannot hate you, but Me it hateth, because I testify
of it that its ivorks are evil.
Very kindly now also doth the Saviour reprove His
brethren, who are still too worldly-minded and disposed,
and brings forward a second defence, mingled with skill,
whereby He shews that not only are they ignorant Who
He is by Nature, but are still so far removed from love to
Him, as to choose to live in a way not unconformed to
them who admire living in the world, and not rather in
virtue. For it would have been verily most absurd to say
to everybody #lse what would be of use, having laid aside all
disguise about it, yet not to bestow on His reputed brethren,
in far greater measure, things wherewith they, having now the
Giver of wisdom, might learn with no slight profit. And
this is the custom of our Saviour Christ. For He some-
times seizing favourable opportunity fashioneth great in-
struction unto His hearers. Ever dear therefore (saith He)
to each is that which is akin to it, and identity of habit
wondrously bringeth together unto agreement. The world
doth not hate you (for ye savour yet that which is of it) but
Me it hateth, taking not kindly its being accused by Me
for its unseemly deeds. Therefore with safety will ye go
up to the feast, I not. For I shall surely dispute and
being present tell them what is for their good ; but
Chap. 5.
c. vii. 7.
4 7]ir\(ofii-
vov
8 iiro-
\vtqis
t I
Pt;:
464 Not all to be rebuked. World worldlings.
till
IIU
.1:
w
if r»
I
'if
Book 4.
c. vii. 7.
Ecnlus.
xxv. 9.
bitter to lovers of pleasure is reproof, and meet for kind-
ling unto wrath him that receives it not in due sobriety
of mind.
But in these words again doth the Lord profit us too.
For it is profitable not to make one's reproofs inconsider-
ately, nor to give to all instruction through reproof, but to
Prov. ix. know what is written, Rebuke not the bad lest they hate thee (for
hatred is not unharmful to us) but rather to be zealous to
speak in the ears of them that hear, as it is written. For
the world loveth sin, the Lord is' a corrector of them that act
not rightly : and correction must often be attained by re-
proof. For the mere enumeration of sin, is a rebuke to those
who love it, and the reproof of iniquity, is blame to those
who have it. When therefore necessity calls the teacher to
administer reproof, and the mode of cure requires this to be
gone through, and he that is being against his will instructed
by rebuke is exceeding angry, then must the ills of hatred
surely arise. Therefore does the Saviour say He is hated
by the world, in that it cannot yet bear exhortation with
rebuke, when it ought to do so for profit sake. For the
mind that is in bondage to evil pleasures, is quite angry
with the advice that would persuade it to due sobriety.
And these things the Saviour says, not altogether saying
that He will not go to Jerusalem, nor refusing to give the
reproofs which may be profitable to the sinnets, but minded
to do this too and every thing else at the fit time. And we
must observe that He says something of the same kind to
His own disciples also. For when He was encouraging
them, and teaching them not to be too indignant at the
things that should come to pass, when they should preach
Him to the world, and fall into a thousand trials in con-
Infra xv. sequence, He says, If ye were of the world, the world would
love his own, but because ye are not of the world, therefore
the world hateth you ; calling the world here not the visible
creation, but rather they who savour the things of the
world, by whom one who loves not the same as they and
that exceedingly is deemed an hard man and an adverse and
an enemy : but akin and dear is he who consents with them,
Christ's brethren type of Jews : Christian worship presignified. 465
and by sameness of life is entangled together with them in
congeniality in baseness.
8 Go ye up unto this feast, I go not up unto this feast, for My
time is not yet fulfilled.
The Lord now says clearly that He will not feast with
the Jews, or go with them, to partake with them in their
rejoicing in shadows. For that which is once said to a
few, albeit reputed His brethren, will be extended in its
force to the whole race of Israel. For no one will say
that Jesus refused to be with His brethren on their own
account in particular, seeing He was plainly with them in
Galilee, and we must suppose that not without a purpose
by reason of His generally supposed relationship after the
flesh, did He also dwell with them 6 . It is manifest then,
that the whole multitude of the Jews being introduced
in a type by His brethren, Christ declines feasting with
them, according to that which is said by one of the holy
Prophets, I have hated, I have thrust away your feast days,
and I will not smell in your solemn assemblies : for even though
ye offer Me whole burnt offerings and sacrifices, I will not accept
them, and will not look at your assembly of thanksgiving 7 : take
thou away from Me the noise of thy songs and the psalm of
thine instruments I will not hear. For God is a Spirit, and
. they that worship Rim must worship Kim in spirit and in
truth, as the Saviour Himself saith. But being a Spirit, He
would (one may think) take pleasure in spiritual honours
and offerings, for a type too whereof by command of the
law, were the sacrifices of oxen and sheep, oblations more-
over of frankincense, of fine flour and wine and oil, duly
appointed, signifying by more visible forms the many hues
of the virtue of them that worship in spirit. Do ye then
(He says) who still love the shadow, and are more grossly
and Jewishly affected concerning these things, go tip to the
assembly that is in shadows and types; Me it pleaseth
not so to feast ; to this feast I go not up, that, namely, in
type and outline : for I have no pleasure in it, but rather I
await the time of the true assembly, which is not yet full
come. For then, then (He says) shall I be together with
Chap. 5.
c. vii. 8.
6 bjxiffTios
•}\v
Amos v.
21—23.
7 (TCOTTjp-
lov
Supra
iv. 24.
VOL. I.
H h
Book 4.
c. vii. 8.
s Travriyv-
Hos. ix.
5.
S. Matth.
xxii. 12.
Zech.xiv,
16.
9 djTOTTA-
'hpoxriv
S. Matth
xx. 16.
Ps.xxviii
6,7
LXX.
ill!
Amos ix.
11.
466 Christ's feast foretold by Ilosea, Zechariah, Psalms;
My company rejoicing in the brightness of the saints, in
the glory of the Father, flashing forth extreme brilliance.
But He says His and calls the time His own. For His is
the feast, He the Master 8 of it. For to Him did the blessed
Jeremiah ascribe it, saying to those who have neglected piety
to God-ward, and held for nought the desire to excel in
goodness, What will ye do in the day of the Assembly, and in
the days of the feast of the Lord ? For ye (He says) who
totally reject all toil for virtue, and have not the bright
robe of the love of God, what will ye do in the day of the
assembly, how shall ye come in to the Divine and Heavenly
Feast, or how shall not the master of the Feast with reason
thrust you forth from the most glorious choir of them that
were bidden, saying, Friend, how earnest thou in hither not
having a wedding garment ? Akin to this, and bringing us
the same meaning, is that in the Prophet Zechariah, And it
shall come to pass (he says) that every one that is left of all
the nations which came against Jerusalem shall even go up
from year to year to worship the King, the Lord of Hosts,
and to keep the feast of tabernacles. He says that they which
are left shall go up to worship the great King, and to ac-
complish 9 the feast of tabernacles. For whereas many have
been called by grace, not many are they who go up to the
city above ; for few are the chosen, as the Saviour saith,
taken to wit out of every nation. But in saying that they
shall go up to worship, he shews that they no longer per-
form the worship of the law, but rather that in spirit, and
keep the feast of tabernacles in truth, well-nigh with clear
, voice singing that verse of the Psalms, Blessed be the Lord/
because He hath heard the voice of my supplication : on
Him trusted my heart, and I was holpen, and my flesh
revived. For the flesh revived, and will live again, and that
not apart from Christ : for He hath been made to us the
First-fruits of the resurrection, and the door of the truer
feast of tabernacles. And this it was that was said by one
of the holy Prophets, / loill raise up the tabernacle of David
that is fallen. For the tabernacle that fell, of Christ Who
is of the seed of David according to the flesh, was first raised
abiding in Galilee, calling and love of the Gentiles. 467
to incorruption by the Power of God the Father, according Chap. 5.
to what is said to the Jews by one of the Apostles concern- vu# 9 ' 10#
ing Him, This Man delivered up by the determinate counsel Acts ii.
and fore-knowledge of God, ye took by hand of ungodly men ' '
and crucified and slew : Wlwm God raised up, having loosed
the pangs of death, because it was not possible that He should
be holden of it, and again, This Jesus God raised up, whereof it,. 32.
all we are witnesses. For that it is the custom of the Divine
Scripture, to call Christ, Who was of David after the flesh,
David, is not at all hard to see.
9 When He had said these words unto them, He abode in Galilee:
10 but when His brethren were gone up, then went He also up
unto the feast, not openly, but as it were in secret.
Christ dwells gladly in Galilee, and banished from the
country of Judasa, takes up His Abode more peaceably and
securely, that again the multitude of the Gentiles albeit ex-
ceedingly uninstructed, by reason of the error that yet
holdeth them, might be shewn to be nobler than those
who seemed to be skilled in the law. By this He shewed
both His just love for thorn, and most reasonable hatred
of them of Judasa. For how would not He Who know-
eth all things before they be, be so affected, as to deem the
church of the Gentiles already worthy of the Divine Love,
since it was so easily called to believe on Him; and at
length to cast off and justly loathe Jerusalem as senseless,
He who even before the times of His coming is said to have
desired her beauty, according to the voice of the Psalmist,
but called the stiff-necked Jerusalem an harlot and an adul-
teress, and of the like of this what did He not call her ?
Most clearly in truth doth He by the Prophet Ezekiel
say to her, Wherefore, harlot, hear the word of the Lord,
and by the voice of Jeremiah accuseth her as an adul-
teress, calling out, As a wife rejecteth her husband, so the
house of Israel rejected Me, saith the Lord. As having then
according to the fore-knowledge of God-befitting Counsel,
surveyed the beauty of the Church of the Gentiles, and the
baseness of the synagogue of the Jews in its wicked ways,
He already before-loveth the one and goeth in unto her
h h 2 '
Hist. Sus.
42.
Ps. xlv.
11.
Ezek.
xvi. 35.
Jer. iii.
20.
It
fi-
st
I
ill
hi;
Ipi
SHf
HHi
Book 4.
vii. 9, 10,
1 S. Pet.
ii. 22.
468 He </oes up secretly now, to His Passion openly.
as to a bride in the chamber, but fore-hateth the other, re-
serving for the fit time what was due in full measure to each.
For He neither brings wholly upon them of Israel punish-
ment before the time, nor gives Himself wholly to Gali-
lee before the saving cross : for then He could with justice
and on reasonable causes, withdraw from His Love to them.
Having then said that He would not go up to this feast, and
having permitted His brethren to do so, if they would ; by
Himself (for He affirmed that His time was not yet come)
does He go up after them, not saying one thing and doing
the contrary to what He says (for that would be lying,
albeit guile, that is, falsehood is said not to have been
found at all in His Mouth) but minded to what He pro-
mised. For He goeth not up to feast with' them, but rather
to admonish them, and (since He came to save) to say
and teach the things which lead to life everlasting. For
that this was His aim, His not wishing to go with them
that were going up, and going up hardly and secretly, not
openly and with the joy of those who go to a festival, will
clearlv shew.
Ps. cii.
18.
S. Matth,
xxi. 9.
And verily, when at length He was going up to his
saving Passion, He went up not in secret, but oorne upon
an ass's colt, as a type of the new people, with an almost
innumerable company of children preceding Him, fulfilling
the part of the people that should be born, of whom it is
written, And a people which is created shall praise the Lord.
And the children going before were shouting, Blessed is
He That cometh in the Name of the Lord, Hosanna in the
Highest. Therefore by coming up in secret, He shews
that Christ came to Jerusalem by no means to feast with
them, but rather to dispute against them : for as we have
before said, He doth not wholly depart from Israel, till
on being delivered up to death, it is clear that He de-
servedly did so.
But as to His saying that He would not go up, and after-
wards not refusing to go up, you will find the type of it ful-
filled long ago in the book called Exodus. For the Divine
and most holy Moses was making long stay in the Mount
Of old too refused to go with them yet went. 469
Chap. 5.
c. vii. 11.
Ex.
, xxxiii.
1, 2.
■with God, awaiting the law that was to be given by Him.
And Israel disregarded of piety towards God, was making a
calf in the wilderness. But the Law-giver is justly angered
at these things, and having cried out against the lightness
of those who so readily turned aside to what they ought not,
and having threatened to utterly destroy them at once, at
last He says to the holy Moses, Depart and go up hence,
thou and thy people which thou broughtest forth out of
Egypt unto the land which I sware to Abraham, Isaac, and
Jacob, saying, Unto your seed will I give it : and I will send
an angel before thee. Then Moses says to Him, If Thyself ib. 15, io
go not with me, bring me not up hence, and how shall it be
truly known that I have found grace in Thy Sight, I and Thy
people, is it not in that Thou goest with us ? And the Lord lb- 17.
said unto Moses, I will do this thing also that thou hast
spoken, for thou foundest grace in My Sight. Seest thou
how He, grieved at the apostacy of Israel, affirmed that
He would not go up with them into the land of promise, but
said that He w T ould send an Angel, yet out of respect to
Moses and the remembrance of their fathers, He granted
them pardon and promised again to go with them.
Having then said that He would not feast with the Jews
as being haughty and violent, as dishonouring God by their
denial of Him, as these did by making the calf, yet being
very slow to anger towards the offences of those who grieve
Him, and rather fulfilling His Promise to the holy fathers,
He goes up to teach and to set before them the doctrines
of salvation, not committing such a ministry to an Angel,
just as He did not then, but rather being Himself the
worker l even for the salvation of the unthankful.
avrovp-
ybs
1 1 The Jews therefore were seeking Him at the feast, and said,
Where is that Man f
The Jews seek Jesus, not that they may believe on
Him when they have found Him (for surely would He pre-
venting their search, have offered Himself, according as it
is said of Him, I was found of them that sought Me not, I Is- lxv -
was made manifest unto them that asked not after Me) but
\'i\\ ■
470 Jews as Greeks miss. Seeking without turning to.
Book 4.
c. vii. 11,
2 elicato-
troviav
Is. lix. 5,
S. James
iii. 17.
Is. \v. 6,
7.
Jer. viii.
of their exceeding transgression falling into the vain toil 3
of the Greeks, and emulous of their habits rather than
of those things whereby it was like that they should be
enlightened by the grace from above. For those of the
Greeks who seem to be wise, filled with worldly and devil-
ish wisdom, expend long and subtle discourses, and revolve
cycles of vain propositions, and weaving the spider's web,
as it is written, make feint to investigate what is the na-
ture of truth or goodness or justice, and, moulding to them-
selves a shadow only of the true knowledge, abide wholly
untasting of the virtue that is in deeds, and remaining des-
titute of the true ivisdom which is from above, make their
exercises about words alone to no profit. The Jews again,
brothers and neighbours of their unlearning, seek for Jesus,
not that they may believe on Him when they have found
Him, as the nature of things proved, but that they hitting
Him with their many revilings, might bring the fire un-
quenchable upon their own heads. And in another respect
we shall suppose they made most idle search. For they only
pretend to seek Him, because He is not present. For (says
one) 'the Wonder-worker ought to be present with the
feasters/ seeking rather pleasure in the enjoyment of it, and
not at all the profit from the marvel ; but wrapped round
in conceit of knowledge of the law, and thinking that they
were to no slight degree instructed in the sacred writings,
they are unmindful of the Prophet's voice thus speak-
ing, Seek ye God, and in finding Him call upon Him;
when He shall draw nigh you, let the wicked man forsake his
way, and the unrighteous man his counsel, and let him return
unto the Lokd, and He will have mercy. Seest thou how it
will not suffice unto salvation to seek only, but when we
have found, to turn to also, i. e., by obedience and faith ?
So might the foolish and refractory people of the Jews have
been saved : but since in this too they are found exceedingly
unwise, they will at length with reason hear, How do ye say,
We are wise, and the Law of the Lord is with us ? in vain to
the scribes was their lying pen. The wise men were ashamed,
dismayed, taken : what wisdom is in them ? because they
!
Typefromhoney. HenotwithoutGoDWhodoesGov'sworks. 471
Chap. 5.
z. vii. 12.
rejected the Word of the Lord ? For how did they not re-
ject It, who received It not ? how did they not despise It,
who in boorish wise refused not to say of It, Where is That
Man s ? For the expression That Man, belongs to the 3 *Ketvos
abandoned, and them who no longer deem fit to wonder at
Him, although from His so marvellous working, they ought
to have had the most exalted conception of Him.
12 And there was much murmuring of the people concerning
Him. Some said, He is good, others said, Nay, bat He
deceiveth the people.
Ever hard of attainment and difficult of acquirement is
goodness, and the power of tracking the beauty of truth is
hard of accomplishment to the many, specially the more
unlearned and those who have no acuteness of understand-
ing, who from most foolish swayings of thoughts without
understanding turn aside to what seems to them easier,
and not enduring to prove the nature of whatever offers
itself, will never attain to the true quality of things, al-
beit Paul says, Be ye approved bankers, and persuades us
to prove all things, so as by accurate investigation to arrive i Thess.
at the attainment of what is profitable. Let them hear v ' '
then, who of their exceeding folly marvel not at Jesus but
think that it is fit to condemn Him without enquiry, Taste Ps.xxxiv.
and see that the Lord is good. For as they who prove
choice honey by the taste, and from the merest taste per-
ceive what they are in search of, so they who make even a
little trial of the words of the Saviour, will acknowledge
that He is good, and will marvel in learning it. The wiser
then among the Jews plead Christ's cause, and give right
judgment concerning Him, consenting to Him as Good,
considering (as is like) this above all, that it would not be
possible for one to accomplish the things which God
evidently works, unless He were by Nature God, or partaker
of God, and therefore Good, to Whom would befit the
approval of all, and to be instrengthened with grace from
above, even though this were not so in Christ, for Christ is
Himself the Lord of powers. But they wade in most
I &':
w
lit
Book 4.
c. vii. 13
Is. t. 20.
Hos. vii.
13.
Jer. xii.
10, 11
LXX.
4 (Is a<pa-
vtafibv
aira)\e(as
472 Evil praised like blaming good, Heavy responsibility
absurd imaginations, and go astray far from the truth, who
shrink not from calling Him a deceiver, who directs unto
the unerring path of righteousness. Let the foolish Jew
then hear, Woe unto them that call evil good and good evil,
that put darkness for light and light for darkness. For
along with approving wickedness, ranks the finding fault
with good, and keeping back from evil its most deserved
reproof, and casting upon them that are ranged on the side
of good the blame which is no wise due unto them. But
the charges against them for these their revilings were
foretold also, for Woe (He says) unto them, for they swerved
from Me, wretched are they because they transgressed against
Me : I redeemed them, they spake lies against Me.
13 Howbeit no man was speaking openly of Him for fear of the
Jews.
There was murmuring among the Jews, and for fear of
the Jews, he says that no man could speak openly, The Di-
vine Evangelist then is calling the rulers of the Jews empha-
tically Jews, not deigning (as seems to me) to call them
elders or priests, or the like, kindled with pious jealousy
unto grief to themward, whom with reason does God accuse
of destroying His spiritual vineyard, saying in the prophets,
Many pastors destroyed My vineyard, they defiled My por-
tion, they gave My longed-for portion for an impassable
. wilderness, it hath become a vanishing of perdition 4 . For
how shall we not suppose that the Lord's vineyard hath
in truth been destroyed by their abominations, when they
shewed that even to agree with the good, and only to
marvel at that which is worthy of marvel is hazardous ?
But that this too works a sorer punishment for the rulers
of the Jews and the rest of them, what wise man will
doubt ? Lo, for lo, the whole people fear and tremble
before them, yet are not instructed in the law, nor yet
taught to live in a fitting manner, although very zealously
subjected to their injunctions. For .fear is a proof of
the very highest subjection. They were compelled then
to transgress rather than wisely to look into the purpose
of the Law-giver, and (in that they dare not so much
of Jews' rulers. God dwells specially in temples. 473
as praise what is good) to give by no means a voluntary, Chap. 5.
but a constrained, judgment of evil 5 against whosoever the b' T ^ v 'i v \
others choose, and to condemn as base, Him That is worthy f™^~
of praise and admiration. Just as a man therefore who has Vnfov
. ■, . their vote
good skill in sea-faring matters, and sits at the ship's helm, that one
and having her at his command dashes her against the
rocks, would be himself held guilty of the wreck : or as if
one accustomed to drive, were borne along by swiftest
ponies, and being able by the checks of the reins to hold
their easily-directed flight whithersoever he would, were to
dash the wheels against a stone, not to the ponies would
he reasonably attach the blame of the misfortune, but rather
to himself: — in like manner, I deem, the rulers of the Jews,
having the people of the Jews not only honouring them,
but even serving them by fear as well, if they manage
them contrary to Divine Commands, shall justly themselve3
incur responsibility for the loss of all. But that themselves
were the cause of the perdition of the people, the prophet
Jeremiah will testify, saying, For the pastors became brutish, Jer. x.2i.
and sought not out the Lord : therefore the whole flock un-
derstood not and were scattered.
14 When it was now mid-feast Jesus went up into the temple and
began teaching.
Temple-befitting 6 is the teaching of our Saviour: for where 6 ' u p°-
else should we rather hear the Divine Voice, save in the
places where the Divinity is believed to dwell ? For God
tendeth all things, and will not be conceived of as circum-
scribed by space, in respect of His Own Nature, but is wholly
uncontained by things that are, yet is it more meet that we
should suppose that He dwells in the holy places, and we
most reasonably deem that the will of the Divine Nature
will specially be heard by us in sacred places. But what
again was pictured to them of old in type and shadow
this now Christ transforms into truth; for God says to
the hierophant Moses, And thou shalt set the mercy seat * ' 1 X "„| XV *
above upon the arh ; and in the ark thou shalt put the testi-
monies that I shall give thee ; and there will I be known to
thee, and Iivill commune with thee from above the mercy seat,
; i
'#S
\m
m
Book 4.
c. vii. 15,
' rrjs
Aov (pav-
A<5tt)tos
TI)plOV
Lev. viii.
10.
Hos. i. :
Is. xx. ;
Ezek.
iv. 6.
some
words
perhaps
omitted
in the
MS.
474 God's speaking of old also secret. Hoses' typo of Christ.
from between the two cherubim which are upon the ark of the
testimony, in respect of all things which I shall command
thee unto the children of Israel. But our Lord Jesus Christ,
when it was now the middle of the feast, as it is written,
having entered as God into the holy places dedicate unto
God, there speaks to the multitudes, although He went up in
secret. As therefore upon the mercy seat in the tabernacle,
God's descent was secret, and then scarcely perceived, when
the time for His speaking was come, and to one then also, to
the blessed Moses, did God talk, speaking to none other : —
so did Christ too instruct the one race of the Jews; and
converse with one people, having not yet unfolded His
grace as common to the Gentiles. And exceeding well does
the blessed Evangelist say, not simply, Entered, but Went
up into, the temple. For a high thing, and very far surpass-
ing our grovelling baseness 7 , was His entry into the Divine
school 8 , and sojourn in the holy places. But the type of
the act is true as to us. For it was Christ who sancti-
fieth the temple, and of this Moses of old was a type anoint-
ing the tabernacle with the hallowed oil, and sanctifying
it, as it is written : albeit it needed rather that man should
be sanctified by the holy places, than sanctify them: but
there is no account taken of things done in a type for the
truth's sake, for the sake of which the things in shadows
were moulded, as one may see in the holy Prophets also.
For one was commanded against his will to go in unto an
harlot, another to walk naked, yea, also to lie upon his
right side for many days. These things were performed
for the sake of their meanings, and not surely for their
own sakes. Thus then, the blessed Moses too was bidden
to sanctify the tabernacle, albeit he needed rather to receive
sanctification from it, that Christ again may be understood
in him, sanctifying His Own Temple, although He lived
with flesh among the Jews, and in it spake to the mul-
titude, as did God of old from the mercy seat.
15 The Jews therefore were marvelling, saying, How knoweth
This Man letters, having not learned?
Not unreasonable is the wonder of the Jews, but there
Mind taught, advances ,untaught, dulled. Degree of punishment. 475
is something subtle 9 in their argument. For it was likely Chap. 5.
that they would be astonished at seeing Him strangely 9 ^ e/co '..
excel both in word and knowledge, Who could not have ^ vcr ^'
been rich from instruction. For the mind of man is reci-
pient of wisdom, and even though one do not as yet seem
wise, yet is his nature exceedingly well adapted to the at-
tainment of wisdom and knowledge on some subjects.
But in the case of those who are not well exercised in
learning, the natural advantage gets somehow stopped up
and dulled l ; in that of those who are accustomed to go l Karnwa.
through such toils, and to revel 3 in literary exercises, it is 2 ,
very clear, and apt for good practice, and is found to </>«"
have no mean store of letters 3 and wise contrivances 4 . 3 ^^,
The Jews then are astonished, giving heed to the Saviour rav
Christ, not yet as being by nature God, but still as a mere
_Man, and they marvel that He abounds in wisdom, not
having the provider 5 hereof, i. e., practise in reading, 5 irp6&vo»
for that He knows letters untaught. This too then with
the rest is a charge of Jewish folly : for it should havo
seemed nothing wonderful to them, that Wisdom, the Arti-
ficer of all things, that is, the Only-Begotten Word of God,
Which was among them lying hid in the form of a Man,
should not need letters.
This again must be observed for our profit. For above
when they were seeking for Jesus they say, Where is That
Man ? (as though they knew Him by His miracles alone :
not yet knowing accurately, Who, or of Whom, or whence
He was) but here not as though ignorant of ought respec-
ting Him, but as knowing all things clearly, they say that
He also hnoweth letters not having learned. The more ob-
scure enquiry therefore respecting Him of the common
people and of those who had no accurate knowledge of Him,
uttered Where is That man contemptuously, that of those Supra
who knew Him the other. More severe punishment then
shall they undergo who were not ignorant than they who
were : for to the one their ignorance is an excuse, to the
other their knowledge condemnation. Therefore is it said
that to some it is better not to have Jenoivn the ivay of truth. ?S. ret.
Book 4,
c. vii. 16.
2 Tim.
iii. 4.
6 eiraird-
pr\<riv
Acts vii.
22.
Isa. vii.
16 LXX.
1 IBlkws
Wisd.
7,10.
476 Christ Fount of wisdom to all above and below.
For in knowledge there is greater punishment, because
men are lovers of pleasure rather than lovers of God. Jesus
then, according to the difficulty 6 of the Jews, knew letters,
having not learned, Moses was learned (as it is written) in
all the wisdom of the Egyptians : yet as knowing nothing at
all, albeit exceeding wise among those, was he instructed
unto better knowledge by the oracles from God, the wisdom
of the world being convicted as feeble, through the Diviner
and more excellent, in which or through which we are in-
structed in the things of Christ, receiving the understanding
which is truly from above and from God. Christ then is
the in all things perfectly Good, the one of all things both
Wisdom and Understanding, in respect whereof He has the
excellency not by teaching, but innate. And verily the
Prophet Isaiah saith of Him, that before the Child shall
knoiv good or evil, He shall refuse evil to choose good. And
let us not foolishly suppose, that the Divine and Heavenly
Offspring, in discernment of reasonings or by the choice
of the better turneth away from evil, and applies Itself
rather to good : but as if one should say of fire, that it re-
fuses cold ; its not admitting the being cold does not in-
dicate choice of wills in it, but rather most steady adher-
ence of nature to what is its own, so is it in respect of
Christ. For all good things are in God of Nature, and
are not introduced from without ; and so wisdom too was
in Him, yea rather, Himself is properly and specially 7
the Fount of wisdom, through which He gives wisdom in
part to those in participation thereof, both Heavenly and
earthly reasonable beings.
16 Jesus answered them and said, My doctrine is not Mine, but
His That sent Me.
We shall find that indeed true that is written by one of
the wise men, The Spirit of the Lord hath filled the world,
and the ear of hearing^ heareth all things. But to those
who of utter folly, yea rather of blasphemy, suppose that
b Mr. Parsons in the great edition of of jealousy and cites one MS. of this
the LXX, begun by Dr. Holmes, fin- book which omits the word, of jealousy ;
ished by him, cites this one passage of below on ix. 34, S. Cyril reads the same
S. Cyril for the word hearing, in place as here.
Christ God Who knoweth all things naturally. 477
ought they utter will escape the Divine Mind, the Godlike Chap. 5.
Psalmist says, Understand, ye brutish among the people, and pg^'civ?'
ye fools, when will ye he wise ? Be that planted the ear, 8 ' 9 "
heareth He not? for how could it possibly happen that He
should not surely hear all things, who implanteth the sense
of hearing into them that were made by Him ?
See therefore in this too again that the Lord is by Nature
God. For the secret whispers of the Jews in the crowd
He is not ignorant of; He receives them into His Ears in
God-befitting way, albeit from fear of the rulers they say
nothing openly concerning Him. And when on one occa-
sion certain of those who had rushed together into the tem-
ple, marvelled and were reasoning (as is like) or gently
saying one to another, How knoweth This Man letters not Su P ra
having learned ? needs does He again shew Himself Equal
to God the Father Who learneth nothing at all, but hath
the knowledge of all things by Nature and without learn-
ing, because He surpasseth all understanding and soareth
above all wisdom that is in things that are. It was then
possible for Him from other things too, to shew and to as-
sure His hearers, that whatsoever things are in the Father,
these also are in Him, by reason of Identity of Nature :
which thing also He used to do in other things also, from
being able to do the same things and having like Opera-
tion unto all things, mounting up unto Equal Dignity :
for what things soever the Father doeth, these (He saith) Supra v.
doth the 8 on too likewise, and again, For as the Father it>*. 21.
raiseth up the dead and quickeneth them, so the Son too
quicheneth whom He will.
But here it was (I suppose) seasonable and most suit-
able, to make a demonstration of the most necessary
points. For His discourse about wisdom and learning
without letters was made with those who had been con-
sidering these things. It behoved Him then to shew that
this existed in Him, just as in the Father. What then
is the mode of proof? From His having Equality of wis-
dom with Him, even though according to true and wise
reasoning, He most surely is Himself Wisdom and of God
I
' [
i
1
i
f
i
' s
j
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i
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478 Doctrine, the Father's. Sent as Begotten.
Book 4.
c. vii. 17.
8 fK<pai>-
TiKa
9 irponi-
vreiv
1 iCnrf-
tws
tlie Father, to Whom in all things like, He says He teaches
the same things with Him, without any distinction. For
either on account of the exact likeness of His doctrine to
that of the Father, does He say that it is the Father's, or
because He is Himself the Wisdom of the Father, through
Which He speak eth and ordereth all things, does He say
that the doctrine too is His : yet something else besides
doth He dispense, contributing not slightly to the sal-
vation of His pupils. For since they seeing a Man, on
account of the flesh which was of earth received not the
word as being of God, and therefore seemed to be sick
of a plausible unbelief, profitably doth He attribute the
teaching to God the Father, yet saying what was true,
and from fear of their being fighters against God, if they
held out any longer against the decrees from above, per-
suading them to receive His words.
But we must know that by His saying again that He was
sent, He does not shew that He is second in Dignity to the
Father. For we must not imagine a mission befitting a
servant, even though because clad
)rm He
might rightly say even this of Himself. But He was sent
as Word from Mind, as the Sun's radiance from itself. For
these I suppose are processions 8 from those things in
which they are, from their appearing to issue forth 9 , yet
exist they naturally and immovably in those things whence
they are. For we ought not, because word issues forth
from mind, and radiance from the sun, therefore at all to
suppose that the things which produced are left of those
which have gone forth of them, but rather we shall see
both those in these, and these again existing in the former.
For mind will never be word -less, nor yet word again with-
out the mind fashioned therein. Analogously to this, shall
we conceive of the other also.
17 If any man do c His Will, he shall know of the doctrine,
whether it be of God or whether I am speaking of Myself.
We ought uncritically l and without all doubt to receive
c So is the text here, giving iroifj in last is the reading of all known MSS.
place of 0e'A]? iroieiv, willeth to do, which
God's will to abstain from murder. Of Myself, what. 479
the words of the Truth, and to believe that a thing once Chap. 5.
said, cannot be otherwise than as it was declared to be. c " vii ' 18 '
But He permits not His saying to be without proof, on
account of the unbelievers, but introduces a most evident
and exceeding clear solution, tempering with much skill
the fashion of His words. And what the skill is, what
the order of the economy, we will again say. They were
seeking to kill Him on account of the paralytic, him (I
mean) that was healed on the sabbath day. Gently then
does He alike scare them from their dreadful purpose
against Him, and clearly does He convict those who are
travailing with their blood-thirsty purpose against Him,
that they were choosing to fulfil their own lust rather than
the will of the Law-giver. For then (saith He) shall ye
know perfectly of My doctrine, that it is of God the Father,
Avhen ye shall choose to follow His Will rather than your
own. But the Will of the Law-giver and of God, is to ab-
stain wholly from murder. Then, then (He saith) shall
ye, not holden beforehand by unjust hatred, nor thrust
forth in brutish guise to no seasonable anger, know clearly,
whether the word of My teaching is of God, or whether I
am speaking of Myself Having therefore interwoven re-
proof with profit, He with justice accuses them, for that
they unreasonably mock at what He teaches, though God the
Father consenteth and co-willeth, or what also is true, co-
teacheth and co-interpreteth. But He puts Of Myself , for,
Privately and wholly severed from being after the Co-Will
and Purpose of the Father. And I do not suppose any
person of sound mind will think that He accuses His own
words of being spurious, but says that they will never be
otherwise than in accordance with the Will of God the
Father. For He speaks by His own Word and Wisdom,
His Own Offspring ; but That speaks not at all diversely
from Himself, for how could It ?
18 He that spealceth of himself seeketh his own glory.
He giveth this evident proof that He doth not labour for
His Own glory by His teaching, that He does not use any
strange words and foreign to the law (for this were to
480 Cheist gave of old the Law and now beautifies it.
Book 4.
C. vii. 18,
I
I:
111
speak of Himself), but that He is exhorting them rather to
be obedient to the former oracles, while He removes only
the unprofitable and gross shadow of the letter, and trans-
forms it persuasively unto the spiritual sense, which already
lay hid in types. What then He says in the Gospel accord-
S. Matth. ing unto Matthew, I came not to destroy the Law, but to
fulfil; this again He indirectly intimates here. For the
Gospel polity hath but the transformation of the letter into
the truth, and having transfashioned the Mosaic type unto
what is more fitting, hath the knowledge of the worship in
spirit. Christ therefore speaketh and not of Himself, that
is, nothing diverse from the things already foretold. For
He doth not put away Moses, nor doth He teach us to re-
ject the instruction of the law, but over what had been
shadowed out in type, as it were some brighter tint to
overlay the Truth. Yery skilfully acquiring the good will
of the Jews, does He offer the honour and glory to God the
Father. For since the Jews knowing not the Word that
had appeared from God the Father, were supposing that
the Law had been given by the Father only, with reason
did He affirm that He was glorified by the keeping of the
Law, and endured the contrary if it were not kept as it
ought. But even though the Son is partaker of the glory
of the Father, and through Him had God the Father spoken
to Moses, He yet assents to their opinions economically.
But in that He speaks nothing of Himself that does not
agree with the law, He confesses that not surely His own
glory is it that He is zealous to build up, but that due to
the Law.
Besides this, this too must be observed. For indirectly
and darkly, He finds fault with the Jews who are falling
into those very things which they ignorantly blame, and are
accustomed to snatch at glory for themselves rather than
God the Lord of all : and how, I will tell. For they falling
away from the commandments of the law, were borne each
lb. xv. 9. to what liketh him, teaching, as it is written, for doctrines
the commandments of men. For this again well does Christ
convict them as transgressors, and as sinning against the
To seek one's own glory untrue and unjust. 481
very Law-giver, in that they persuaded their hearers not Chap. 5.
to live after His ordinances, but rather to give heed to their
doctrines. Therefore, albeit Christ says still indefinitely
and absolutely, He that speaketh of himself seeheth his own
glory, He is reproving the disease of the madness of the
Pharisees, in that through their chusing to speak rather
their own words, they are stealing the glory of the Law-
giver, and transferring to themselves the things due to
God, they thence shun not at length to seek to kill Him.
On which account specially convicts He them of transgress-
ing, excusing themselves duly 2 under the pretence that 2 oIkovo-
they were zealous to keep the law, and thereby honour
God the Father.
But he that seeheth (saith He) His Glory That sent Him,
This one is true, and no unrighteousness is in Him. As he
who doth not seek rather the honour of God but his own,
is not true, but most exceedingly unjust : for he is not true,
seeing he slandereth the Law, and bringeth in his own will
in its place ; most unjust too, in that he thrusteth aside the
righteous judgment of the Lawgiver, and putteth his own
above his Lord's. Righteous then and true is Christ, ob-
noxious to none of the aforesaid charges.
19 Hath not Moses given you the law, .and no one of you keepeth
the law ? why are ye seeking to kill Me ?
By many devices cometh about the discourse of the Sa-
viour to one aim. For having in the preceding, indirectly
blamed (as was meet) the Pharisees who supposed that
they ought not to obey the commands from above, but to
introduce their own opinions, and were zealous rather to
gain honour from those under them, and did not offer it to
the Lord of all, but diverted it to their own persons, that
thence they were daring to transgress more freely : — He
again, in other and severest wise, prepares for them open
at length and unveiled reproof. For He being condemned
for breach of the sabbath, and enduring the most unjust
accusation of lawlessness for this, convicted them not of in-
dividually transgressing the law, but that the whole nation of
the Jews had made the law of Moses of no account. For
vol. i. i i
t
;b
482 JeW breach of Law greater than Christ's.
Book 4.
c. vii. 19
tell Me (He saith) ye who condemn the man who is
zealous to shew mercy on the sabbath day, who have passed
foullest censure upon those who do well, and freely con-
demn the compassionate, hath not the commandment not
to murder been delivered you by Moses, whom ye admire ?
Ex. xxiii. did ye not hear him say, The innocent and righteous slay
thou not ? why then do ye grieve even your own Moses, by
so readily transgressing the Law that was appointed through
him ? An argument and clear proof of this, is that ye per-
secute Me who have done no wrong, and are unjustly eager
to slay Him who can never be accused of that whereby
He should suffer this.
Very pointed then is the Saviour's discourse and most
severely herein does He attack the mad folly of the Jews,
and shew that they who fall as it were with unbridled
course unto condemning Him for His transgression of the
sabbath, shew themselves transgressors, and chusers of
murder, and for this cause alone fall into the worst of all
sins. He all but cries aloud, The paralytic who had fallen
into a bitter and incurable complaint, and who was spent
with weakness at length intolerable, I have healed on the
sabbath day : but for My well-doing, I am condemned as
though I had been taken in the worst of crimes, and for
this ye determined murder against Me. What manner of
punishment then (He says) shall be devised for you com-
mensurate with such monstrous deeds ? for lo, yourselves
too are transgressing the law ; but the mode of your trans-
gressions, is not of like nature with the charges against Me.
For not as well-doers, like Me, are ye persuaded to do this,
but with a view to murder, which is worse than all trans-
gression. How then is Moses with you in these things, on
whose account I, though a Preserver, am condemned ? did
not he appoint you the law concerning this ? do not ye
again, while trampling on My Word, ignore its transgres-
sion, by devising murder unjustly? Such things then might
Christ well say to the ungodly Pharisees. But He abstracts
the Law for the present from His Own Person, although
He is Himself the Lawgiver, and attributes it as it were to
He unknown to them. Their craft. 483
the Father Alone, by Him specially shaming into silence Chap. 6.
the shameless Jews, among whom He was considered v "' '
greater than He. For, as we have often said, they did not
yet acknowledge that He is God by Nature, nor did they
yet know the deep mystery of the economy with Flesh, but
admired rather the glory of Moses.
20 The people answered, Thou hast a devil; who is seeking to
21 kill thee ? Jesus answered and said unto them
They feel the charges, and hit by the bitter words
thence proceeding, they betake themselves to denial, not
actually repudiating their murderous design, but only with
all diligence putting from them the appearance of breaking
the Law, the boast of the Pharisees in appearance only.
Therefore was Christ wont to call them whited sepulchres s. Matth.
also, outwardly clad in the beauty of the ingenuity of art, but xxm " 27 '
within full of the uncleanness of the dead. But I suppose
that they say these things to take away fear as to His ex-
pecting to suffer anything, not truly giving Him an assur-
ance that He will not suffer, but drawing Him forth unto a
hazardous confidence, and thinking to persuade Him not
to be zealous to be hid from them. For then it would be
no hard matter to plot against Him, at least as they sup-
posed. For they ignorantly deemed, not knowing Him
That was persecuted, that He would be obnoxious to their
perverseness, even though He willed not to suffer, and
would be caught, like one of those who knew not the
thought that lay hid in their minds. The fruit then of
their stubbornness is their denial, and another kind of blas-
phemy against Christ. For by what things they endeavour
to repel His words, as untrue, they condemn Him as a
Liar, adding iniquity to their iniquity, as it is written. p s ixi x .
27.'
One work I did, and do ye all marvel f
We will read the verse, as a question, with a comma,
and a full stop. But we will not be ignorant of the subtle
meaning of the word, replete with a most wise economy.
For observe how on relating to the Jews His Loving-kind-
ness to the impotent man, He does not say unguardedly,
I i 2
I
■!' '
484
Jews' grave breach of the Law.
I
Book 4. I have healed the man on the sabbath day, and do ye there-
* fore marvel ? but more cautiously and far more heedfully, He
says, One work I did, soothing the unseasonable anger of
the multitude ; for it was not unlikely, that they, cut by
the transgression against the sabbath, would even now
Manetho attempt to stone Jesus. For indiscreet of counsel, accord-
4. 530.
ing to the Greek poets, and prone to anger is ever the
multitude, both applying gentlest accord to whatsoever it is
minded to, and easily excited like a bull unto intolerable
daring, it is caught more apt than it ought in daring under-
takings to dreadful ends. Having therefore put away all
boast for their profit's sake, He makes use of the gentlest
words and with exceeding moderation He says, One work
I did, and do ye all marvel ? On account of this one work
(He says) although it was wrought for the salvation and
life of the prostrate, do ye condemn 'the mighty Worker
thereof, as though for offences truly heinous, and looking
only to the honour of the Sabbath, accord not wonder to
the miracle ? (for this indeed would have been more fitting)
but because the commandment of the law has been broken
according to your foolish imagination, for no slight or
worthless reasons, but for the salvation and life of a man,
ye are unreasonably angry, when ye ought rather to praise
Him Who is clad with so great and God-befitting power.
Untutored then by these things also are the people of the
Jews proved to be, expending undue astonishment upon the
man that was healed, and not rather offering it to Christ
Who miraculously preserveth.
But we must know, that He, in addressing them of
Israel and saying, One work I did, and do ye all marvel ?
again indirectly reproves and makes known something of
this kind. For on account of this one (according to you)
offence of Mine (He says) ye marvel at My purpose, as
though I were bold to thrust aside the Lawgiver : then
how deem ye that God feels towards you, who not once
merely offend against the Law, but make nothing of trans-
gressing it, in matters for which ye judge others ?
God works on the Sabbath, Moses too brake that Law. 485
22 Therefore hath Moses given you circumcision (not because it Chap. 5.
is of Moses, but of the fathers) and ye on the sabbath-day c ' V11 '
circumcise a man.
Of deep meaning is the word, and hard to he reached
the purpose of the text, but it will be manifest through the
grace of Him That illuminateth. Defeating then by many
words the uninstructedness of the Jews, and manifoldly
teaching them that they ought not to go off to unseason-
able wrath on account of the breach of the sabbath, by
reason the Son of man is Lord of the Sabbath day : but S. Matth.
having at length attained no good effect by reason of the
ill-counsel of the hearers, He passes on to another mode
of economy, and endeavours to shew clearly that the
hierophant Moses himself, the minister of the Law, brake
the Law of the sabbath on account of the circumcision,
which had extended from the custom of the fathers even
unto his own times, that he too might with reason be
shewn to be an observer of the custom of the fathers,
and since God works on the sabbath, therefore He reveal-
ing Himself too as a worker holds that it is in no wise
a transgression of the sabbath, by reason of His being ever
like minded with the Father. Wherefore He also said, My Supra v.
Father worketh hitherto and I work. In order then (He
saith) that ye, beholding Me working on the sabbath day,
may not marvel as at some strange and most monstrous
thing, Moses hath given you circumcision on the sabbath,
and he was beforehand in breaking the Law respecting
it. And why ? He did not think he should be doing right,
in dishonouring the Law given to the Fathers, and their
custom, on account of the sabbath day. Therefore a man
is circumcised on the sabbath day too. But if Moses con-
sidered that he ought to honour the custom of the fathers,
and made that superior to the honour of the sabbath, why
are ye vainly troubled at Me, and marvel at Me, as though
I were one of those wont heedlessly to transgress the Law,
out of contempt for the Law ? albeit (He says) I work
equally with the Father, and ever agree with Him in every
purpose : and since He works on the Sabbath day, well do
t i
1 *
n
{':;■;'
M
Book 4.
c. vii. 22
486 Circumcision before Moses yet ordered by him.
I refuse to be idle thereon. He says that Moses gave
them circumcision, although it was not of him according to
what has been just said, but of the fathers, because the
ordinance of circumcision was given to the fathers, but its
rites were more definitely and clearly ordered by Moses.
For our forefather Abraham was circumcised, but not on
the eighth day, nor was a pair of turtle doves or two young
pigeons offered for him, in accordance with the rites of
Moses.
l
4
CHAPTER VI.
A dissertation upon the rest of the Sabbath, manifoldly shewing*
of what it is significant.
23 If a man on the sabbath day receive circumcision that the
law of Moses should not be broken, are ye angry at Me, be-
cause I made a whole man well on the sabbath day ?
The verse is unintelligible to the many and not very-
clear as to its subdivisions ; we will therefore speak of that
first. We will therefore read it bit by bit, changing the
structure of the verse ; for thus you will clearly understand
the meaning. If then (He says) a man on the sabbath day
receive circumcision, are ye angry at Me, that the law of
Moses should not be broken, because I made a. whole man well
on the sabbath day ? For a man does not receive circumci-
sion on the sabbath day, that the Law of Moses be not
broken: for it is broken when the sabbath is made void
by circumcision. For as we taught before, yea rather as
the Saviour Himself said, circumcision is not of Moses but Supra
of the fathers. So that by reason of the circumcision from ver " 22 '
the fathers, the Law of Moses is broken, I mean that re-
specting the sabbath. Therefore we must connect the words,
that the Law of Moses should not be broken, to our Saviour's
words : for He says, are ye angry at Me, that the Law of
Moses should not be broken, because I made a whole man
well on the sabbath day ? The case of the sub-division then
has been now herein settled, we must go to the interpre-
tation of the things signified too, even though they are
exceedingly hard to understand. Circumcision, then (He
says) is a way of taking care for a man, and it surpasses
the ordinance itself of the sabbath. For it was of necessity
that the suffering should be made whole. What then is
488 To blame Christ, acquit Moses, respect of persons.
1
KfM
::&!
Book 4. the hindrance, or how will the ordinance of the sabbath
c vii 24
' reasonably stand in the way of healing the whole body,
since it permits already without blame its breach by a
partial and slight healing ? for a man is circumcised and
healed of the wound without blame on the Sabbath day.
Vainly then (He says) are ye indignant, to the Worker
of the better things objecting the transgression of the
Law, when the law is not grieved at being put aside by
Moses for a petty circumcision. By these things is en-
woven an argument, persuading them to agree that they
ought not vainly to be annoyed, since Moses had already
been a type thereof, whom they foolishly thought they
ought to take the part of, and making no account of his
law, were being hurried off to the duty of committing
murder.
24 Judge not according 1 to the appearance, but judge righteous
judgment.
The Law (He says) which ye are so zealous to take the
part of, and for the sake of which ye were kindled even
unto fierce wrath, openly cries aloud, Ye shall not respect
persons in judgment, for the judgment is God's. Ye then
who condemn Me as a transgressor on account of the
sabbath, and decide that it is most fitting to be angry at
this, do ye care for the honour of the Law, take shame
at the message, Judge not according to the appearance, but
judge righteous judgment. For if ye put Moses forth from
transgression, and rightly consider that he has no portion
of condemnation for this, albeit he breaketh the ordinance
of the sabbath on account of circumcision [which is] of
the fathers, do ye free from blame the Son too Who ever
agreeth with the mind of the Father, and approveth His
will, and whatsoever things He doeth, these likewise is He
too wont to do. But if ye condemn the Son only, and
do not condemn Moses, although he is involved (He saith)
in equal blame to that wherein ye suppose that I too am
involved on account of the sabbath, how will ye not be
found to be trampling on the Divine Law, and be taken
insulting the decrees from above, out of respect to some
Deut. u
17.
vi. 37.
Christ may beautify His own laws. End of sabbath. 489
corrupting the command to judge righteousness, and ren- Chap. 6.
dering superior to the Divine commands him to whom ye °' vii * 24 "
transgressing pay reverence from respect of persons ?
Let the wise hearer observe again the wondrous skill of
our Saviour Christ. When accused of the breach of one
Law, He convicts them as transgressors by very many
arguments, all but uttering the Gospel words, And why S. Matth.
loohest thou at the mote that is in thy brother's eye, but con- Vn * 3 '
siderest not the beam that is in thine own eye ? An evil thing
then is it to condemn others. For wherein a man judgeth Rom. ii.
another, he condemneth himself, as it is written. Wherefore lm
by the Saviour too Himself was it said, Judge not and ye S. Luke
shall not be judged, condemn not and ye shall not be con-
demned. And this we say in respect of ourselves : for
Christ will never become a transgressor by changing His
own Laws to whatsoever He will, and overlaying with the
fair beauty of truth the shadows of the Law: that at length,
the things enjoined in a moro carnal sense to them of old,
may be changed into a spiritual interpretation.
But since our discourse, which was upon the mention of
the sabbath, hath flowed into that of the circumcision, I
think that not less profit than is due will accrue to the
true searcher after wisdom, through his clearly beholding,
what the seventh day rest means, what again is signified
by the circumcision on the eighth day, and by his learning
in addition, why circumcision is received on the sabbath
itself, not enduring to keep the legal-rest : rightly ex-
amining each point, as well as I can, I will endeavour to
make it clear. The first consideration will be that of the
seventh day, or sabbath, and its rest. For so will the
enquiry into what follows be most convenient. Therefore
let us enquire into the first appointed law on this subject,
how and in what manner it arose.
For when God brought Israel out of the bondage in
Egypt unto their original and ancient freedom, by the hand
of the all-wise Moses, and having miraculously brought
them through the midst of the sea, with foot somehow dry
and unwetted, commanded them to hasten on unto the land
490
First three commandments.
Book 4.
c. vii. 24.
Ex. xx.
2-5.
lb. 2.
lb. 7.
1 eiriypa-
iptffdai
cf. p. 319
note.
lb. 8-10.
lb. 11.
of promise, at length, accustoming them of necessity to pu-
rify themselves beforehand and cleanse themselves, He called
them to an assembly in mount Sinai : and having descended
upon it in the likeness of fire, He gave them decrees unto
salvation, saying, I am the Lord thy God, Which brought
thee out of the land of Egypt, out of the house of bondage.
Thou shalt have no other gods but Me. Thou shalt not make
unto thee any image nor any likeness that is in heaven
above or that is in the earth beneath or that is in the water
under the earth, thou shalt not worship them nor serve them,
for I am the Lord thy God, a jealous God. For it was fitting,
it was fitting thence to commence the ordinance of what
was profitable, and first to fore-initiate with the doctrines
of Divine knowledge, them who had once given them-
selves to the service and obedience of God. For knowledge
of God is the root of all virtue, and the foundation of piety
is faith. Having therefore revealed Himself, and as it were
made Himself manifest by saying, I am the Lord thy God,
and having first wrought in them faith by knowledge,
and having wholly interdicted the making of an image
and the worship of falsely-called gods, He shews that their
transgression will not be unpunished, and sets before them
the punishment of turning aside, crying, Thou shalt not
take the Name of the Lord thy God in vain, that is, thou
shalt not put about a vain idol the Divine and most dread
Name : for the Lord (He says) will not hold him guiltless
that taketh His Name in vain. Having then said that he
shall be guilty of no slight transgression, who shall please
to worship another, and to enrol himself under 1 a false god,
and having threatened them accordingly, as people newly
brought to the faith and having a feebler understanding,
He adds in order, and as it were establishes a second law,
saying, Remember the Sabbath day to keep it holy : six days
shalt thou labour and do all thy work, but the seventh day is
the Sabbath of the Lord thy God, in it thou shalt not do
any work. Then profitably shewing Whom they will imi-
tate in so doing, He says, For in six days the Lord made
heaven and earth and the sea and all that in them is, and
tr
Sabbath a type of endless rest. 491
rested the seventh day: wherefore the Loed blessed the seventh Chap. 6.
day and hallowed it.
What then (will a man say) did the ordinance of the
Sabbath purport ? Or why, after the threatening against
transgressions was a second and similar Law straightway
introduced ? To this we say, that it was right not only to
threaten trangressors that they should undergo dreadful
sufferings, nor by fear alone to stablish Israel unto piety (for
the service of fear is of a more slavish sort) but to shew of
what they will be partakers and to what end they will come,
who are firmly fixed in love to Him. He defines there-
fore, and gives them as in type the promise of the future
good things. For the law hath a shadow of the good things to Heb. x. l.
come, as it is written, and its form is shewn to be an exer-
cise preparatory 2 to the truth. For He commands them 2 *poyi-
to rest on the last day of the week, that is, the sabbath, ^" a<r/ta
and to cease from all work, and give it over, and to prac-
tise rest thereon, signifying thereby the rest and enjoy-
ment that should be to the saints at the completion of
ages, when they having ended their life in the world, and
having cleansed away the sweat of their good works, they
who are in Christ shall live the life without toil and free
from all weariness, according to that which is spoken con-
cerning them by the mouth of the prophet : for they shall Isa - l xv -
forget their former tribulation, and it shall not come into
their heart, but everlasting joy shall be upon their head, for lb. xxxv.
upon their head praise, and joy shall take hold on them, 10 *
sorrow and grief and sighing are fled away. They too imi-
tating the Creator who ceased and all but rested from the
toils of creation, will cease from their labours in this life,
attaining unto the delight 3 to be given by Christ at the 3 rpv^v
end of ages. And to this end I think that the appointed
rest on the sabbath tends.
But note how the Law-giver says negatively, Thou shalt .
not worship any other gods, but on giving the kindred
commandment about the sabbath which follows it, He
says, Remember, and why ? Because the time for not wor-
shipping other gods was now gone by (for therefore He
492
Our sabbath-rest to come : the saints
Book 4.
c. vii. 24.
I-
1 i,'
ill
Ex. xx.
12, 13.
4 &<j>9oyou
Heb. iii.
18, 19.
Ps. xxvii
13.
Heb.
iv. 6-8.
immediately commanded them to be diligent about this)
but by means of memory it was possible to behold things
to come, and to see aforehand in thought what was already
limned in types. We must moreover notice this too. For
when He had well enforced our position with regard to
our faith, He straightway adds the memorial of the promise
at the end of ages a , and then ordains the remaining laws,
Honour thy father and thy mother , thou shalt not Mil, and so
on : that we may not think we are justified by works, nor
look for the un grudged 4 bounteousness of God as the fruit
of our own toils, but that we shall have it of faith. There-
fore before the laws of godly conversation, grace hath
straightway entered in as the next neighbour to our faith
of the good things in hope.
The sabbath rest then signifies the life of the saints in
rest and holiness, when they, having at length put off all that
is troublous, and ceased from every toil, shall delight in
the good things from God. And verily the blessed Paul,
when he discoursed to us of these things, and most excel-
lently essayeu to enquire into uhe mou.e o± the rest of the
people, saith thus, And to whom sware He that they should
not enter into His rest, but to them that believed not ? And
we see that they could not enter in because of unbelief. For
since certain were supposing that that was the land of rest,
whereinto they came that came forth out of Egypt, albeit
that is taken as a type of the one which shall be given to the
• saints by Christ, which David called the land of the living, the
most wise Paul endeavours to shew, that that which was
then given for an inheritance to the children of Israel
by the command of Joshua was a type of that which is
looked for. For that these things are taken as a type of
the truth, he diligently proves, bringing an argument de-
monstrative of what has been said. For he saith thus,
Seeing therefore it remaineth that some enter therein, and
they to whom it was first preached entered not in because of
unbelief, He again limiteth a certain day, saying in David,
a S. Cyril seems to be alluding to the we too shall rest, as he says above that
words that God rested the seventh day, our rest on that day signifies this.
as being a memorial of a promise that
shall then have joy in their good deeds.
493
To-day, after so long a time : as it is foresaid To-day if ye Chap. 6.
will hear His Voice, harden not your hearts, as in the pro-
vocation; for if Jesus had given them rest, then would lie not
afterward have spoken of another day. Seest thou how
diligently he overthrew the apparent objection? For one
striving with Jewish arguments might straightway have
said, " What then art thou saying most excellent Sir ? hath
not Joshua brought the people into the land of promise ?
did they not rest and keep sabbath in it?" "yea" (he saith)
" but in type and imitation of the true." For if in these
things only the grace of God and the measure of His Pro-
mise is marked out, and in them have been fulfilled to Israel
their hopes, and the letter of the law signifies nothing else
besides, how, as though Joshua had not given them rest,
is again another period of rest marked out by blessed
David although he was so long after? Wisely then and
very skilfully does he, after having shewn that the his-
torical incidents are a type and image of spiritual things,
reveal the still concealed and hidden interpretation of
the sabbath, adding. There remaineth therefore a rest to ib. 9, 10.
the people of God; for he that is entered into his rest, he
also hath ceased from his own ivorks, as God did from His.
How then will it not be hence at length clearly confessed,
that the mind of the saints knows that the resting from
toils, i. e., those of our labours, is the sabbath-keeping,
when the bright band of the saints shall delight in their
good deeds before wrought in this life, after the likeness of
the Creator of all things, Who rested and rejoiced on the
seventh day, as Wisdom saith in the book of Proverbs, I was Prov. viii.
« SO SI
she in Whom He delighted : daily rejoiced I before Him at LXX.
every-time, when He was rejoicing on having completed the
earth, and was rejoicing in the sons of men ? Therefore (for
I will return again to the original subject, and will recapitu-
late the bent of the whole discourse), the rest of the sabbath
denotes the toilless life of the saints. For without toil shall
all good things be given at that time to the saints by God,
nor shall we then work sin the foundation of ills, because it
shall perish root and branch from us, together with him
494 Significance of punishment of sabbath breaker, of ceasing
Book 4.
c. vii. 24,
Isa.xxxv,
9,8.
Num.
xv. 36.
Ps;
lxxviii.
25.
Ex. xvi.
25, 26.
Ps.
cxxviii. 2,
who was wont to sow it in us, according as it is said, No
\ lion shall be there, nor shall ought of evil beasts go up there-
on, but a pure way shall be there, and it shall be called, An
holy way. Yea, and the mind of the saints will retain all
good things without toil. Therefore he too who gathered
sticks on the sabbath day died by stoning, as having
wronged the truth in the type. For after having ceased,
and arrived at that rest, we shall never go forth of that
habit both admirable and illustrious in virtues, as they did
from their tent, nor shall we any more collect sin, which is
the food and mother of fire, as did that man the wood,
through his exceeding senselessness, not understanding the
types which point to the truth. Therefore also with sense-
less stones, as himself taken in much senselessness, was he
stoned by the avengers, having the character of his man-
ners inscribed in his punishment. That we shall not then
commit any abominable sin, is therefore manifest, nor yet
shall we by sweat attain what is profitable; and this again
we shall see shewn as it were darkly in the books of Moses.
For God showered down the Manna like dew upon the sons
of Israel in the wilderness, and gave them angels' bread,
as it is written, and then He appointed a law too respect-
ing it by the all wise Moses. For thus did- he make pro-
clamation, Eat to-day : for to-day is a sabbath unto the
Lord, ye shall not find it in the field. Six days ye shall
gather, but on the seventh day, which is the sabbath, in it
there shall be none. For he hints that before the comple-
tion of the ages it is convenient that we collect with toil
that which profiteth and nourisheth us unto everlasting
life, as they traversing the wide wilderness, gathered to-
gether from all quarters manna for their food ; but on the
seventh, that is, in the final end, the time for collecting
what is profitable is gone by, and we shall delight our-
selves in the things already provided, according as it is
said by the Psalmist, Thou shalt eat the fruit of thy toils*.
b S. Cyril reads very often as here, and Parsons diligent and laborious Edi-
robs KapTrovs rwv ■k6vwv crov, the fruits tion, in place of rovs ir6vovs r£>v Kap-
of thy toils, with the codex Alexandri- irwv <rov, the toils of thy palms {hands'}.
nus and one other MS., cited in Holmes
of all worlc, of bearing no burden nor leaving home. 495
God the Lawgiver then, not taking pleasure in the Chap. 6.
shadows, but looking beforehand to the very image of the °' V "" 24 '
things, issued proclamation that we ought not to labour on
the sabbath. But certain men having despised the Law
given them about this, and not shrinking from fool-hardily
offending the Lord of all, determined that they ought to go
out to gather manna even on the sabbath, and not in counsels
only was their daring endeavour, but in very deed they ac-
complished what seemed them good. The Law-giver there-
fore for this again finds fault with them, and says, How long Ex.
chuse ye not to keep My commandments and My law ? See, 28,'29.
for that the Lokd gave you this day for a Sabbath, therefore
He hath given you on the sixth day the bread of two days,
abide ye every man in his place, let no man go out of his
place on the seventh day. Seest thou how He forming be-
forehand for us life free from all sweat and toil, in the
typical rest, enjoins them to do nothing at all on the sab-
bath? For He does not permit them to. gather, and enjoins
them besides, not to leave their house and go anywhither,
nor to go forth from their own place. And what again
He wills us to learn by this, we will set forth, bringing
forward a kindred and similar command. The blessed Pro-
phet Jeremiah spake then to the Jews on this wise, Thus Jer - xvii -
• -r-r- 21 22
saith the Lobd, Keep your souls, and bear no burden on the LXX.
sabbath day, and go not forth of the gates of Jerusalem,
neither carry forth burdens out of your houses on the sabbath
day, neither do ye any work: hallow the sabbath day, as
I commanded your fathers. And what thence? Urging as
aforesaid to a watchful habit, he bids us keep our own soul,
for thus will oar duty of hastening unto the hoped-for Sab-
bath-keeping be easily accomplished. But how many good
things shall be revealed to those who possess this, He
beautifully makes known by the introduction of the other
things. For He does not suffer any to be laden with a
burden, since no one at that time will take up the heavy
burden of sin. For it is the time of holiness, when our
old sin having departed to utter destruction, the soul of
each is renewed to a habit of virtue unwavering. Yea
496
Sabbath rest holes on to the rest to be.
Book 4.
c.vii. 24.
Rom. xi.
29.
Infra
xiv. 2.
Exod.
xxvi. 1.
Isa.
xxxiii.20
LXX.
Exod.
xxiii.
10, 11.
Lev. xxv
2-4.
and He does not suffer them to go forth of the gates of
Jerusalem. For according to the true and orthodox doc-
trine the glorious choir of the saints shall dwell securely
in the heavenly Jerusalem, and shall not go forth of the
holy city, but rather shall be therein for ever, held fast by
the Divine power so as never to be able to run away from
the good things once for all given them. For the gifts and
calling of God are without repentance, according to S. Paul.
But in saying again, Ye shall not go forth every man from his
place, He seems to imply this most clearly. For many in
truth are the mansions with God the Father according to
the Saviour's word (and of this was the holy tabernacle
in all glory fulfilling the type, which had ten chambers c )
and to each shall be given according to his deserts and
proportionately to his good deeds, his abode. But they
that are wholly in possession of their tabernacles there, they
shall dwell there for ever, and will never come to fall from
the things allotted .to them by the Divine free gift. And
a true witness hereof shall be introduced by us. For the
Prophet Isaiah having clearly stated these things, speaketh
thus, Thine eyes shall see Jerusalem, a wealthy city, ta-
bernacles that shall not be shaken nor shall be removed for
ever : for in saying that the tabernacles in the wealthy city
shall not be shaken, he shews the immutability of the abode
and habitation therein. Yea, he says moreover, and Neither
do ye any work thereon, but hallow ye the sabbath day. As
we have already often said, the time of rest and refreshment
belongs to both, and it is wholly kept holy as a feast to
Christ.
Again that we ought to do no work on the sabbath day,
but to rest as it were and cease from every thing that in-
viteth to sweat and toil, we shall know from other sources
also. For He says in Exodus, Six years thou shalt sow thy
land, and shalt gather in the fruits thereof, but the seventh
year thou shalt let it rest and lie still. And in Leviticus,
When ye come into the land which I give you, the land which
c There seems to be a little confusion Dr. Holmes cites S. Augustine as say-
between av\al courts and avXaiai, cur- ing that some of the Latin interpreters
tains: see too in S. Irenaeus, 2. 24. 3. give atria, courts.
Release to land type of our rest.
497
I give you shall keep a sabbath unto the Lord. Six years Chap. 6.
thou shalt sow thy field, and six years thou shalt prune thy c> vii ' 24,
vineyard, and gather in the fruit thereof, but in the seventh
year shall be a rest unto the land, a sabbath to the Lord.
For it is not the land which is insensible to toil that He
releases, nor yet to it doth He in reality give this law, but
He brought it about to those who possessed it, that they
should not toil, through His giving a release to the land.
For m many ways did He point out our feast in Christ, in
which they who have lived in the Divine fear shall hasten
unto the perfect and complete liberty which is in holiness,
and to the most wealthy grace of the Spirit. And this
again we shall know from the Mosaic commands them-
selves. For it runs thus, When thy brother, an Hebrew man D t
or an Hebrew woman, is sold unto thee, six years shall he™- ' **'
serve thee, %n the seventh year a release. For we who were
of old slaves to sin, and by taking pleasure in evil had in
some sort sold ourselves to the devil, being justified in
Christ through faith, shall mount up to the true and holy
sabbath-keeping, clothed with the liberty which is through
grace, and glorified with the good things from God.
VOL. I.
k k
cf. Isa
xiv. 3.
CHAPTER VII.
A dissertation upon the circumcision on the eighth day, manifoldly
shewing of what it is significant.
Having now sufficiently (as I think) and according to the
power of my understanding, unfolded the purpose of the
sabbath, we will transfer the labour of investigation to cir-
cumcision which is akin thereto, resolving from all quarters
to hunt out as befits, what is of use. For it were most ab-
surd and not free from the extremest ridicule, that one
should not gladly give all toil in exchange for the know-
ledge of these things. What then was by it also typically
expressed to them of old, we considering the subject spiri-
tually will set forth according to the measure of the gift
of the God of all Who maketh dark things manifest, and
openeth to us hidden and invisible treasures. For they
who have already attained unto habit undefective, and
have their understanding maturer, may both conceive and
utter things far superior to these, but we will set before
our hearers what comes into our mind, though it seem to
come far short of what is fitting, not sinning against
brotherly love by fear of seeming inferior to any, but
rather knowing the scripture, Give occasion to a wise man,
and he will he yet wiser ; teach a just man, and he will
receive yet more. The first law then respecting circumci-
Gen. xvii. sion was ordained, when God said to Abraham, Thou
shalt keep My covenant and thy seed after thee in their,
generations ; and this is My covenant, which I will cove-
nant, between you and Me and thy seed after thee in their
generations : every man child among you shall be circum-
cised, and ye shall circumcise the flesh of your foreskin :
and it shall be a token of the covenant betwixt Me and
you. And he that is eight days old shall be circumcised
among you, every man child. But when He had appointed
Pror.
ix. 9.
9-12.
Circumcision twofold.
499
the law as to this, and had decreed that they should surely
circumcise the flesh of their foreskin, He shews that the
transgression of the law will not be without harm, shewing
that it is the type of a most essential mystery : for He sub-
joins as follows, And My covenant shall be in your flesh for
an everlasting covenant: and the uncircumcised man child
whose flesh of hisforeshin is not circumcised on the eighth day*
that soul shall be cut off from his seed ; he hath scattered My
covenant. The Divine Paul then affirmed that circumcision
had been given to the patriarch as a sign and a seal of the
faith which he had in uncircumcision. For it was his aim (it
seems) and zealous endeavour to shew that the calling and
righteousness which are through faith surpass and are elder
than every command of the law. For thus hardly did he
shame them of Israel, and persuade them not to esteem
the righteousness of faith a transgression of the law, but
rather a return to that which was from the beginning and
before all law; yet is he, seasonably bringing round the
force of his subject to what is immediately profitable and of
use for the present time, found to know of another kind of
circumcision. For wishing to unteach the Jews their de-
light in glorying in the flesh, he writes again, For not he is
a Jew which is one outwardly, neither is that circumcision
which is outward in the flesh, but he is a Jew which is one
inwardly, and circumcision is that of the heart, in the spirit
and not in the letter, whose praise is not of men but of God.
Does he not hereby persuade them to change at length to
other thoughts respecting this, and would not have them
look on circumcision, as merely the gift of the seal to our
forefather of the faith which he had being yet uncircumcised,
but conceive of it as something greater and spiritual ?
We must then investigate and examine not remissly what
the circumcision in the spirit is, of what that which is
accomplished in the flesh is a symbol, and why, not on
any day indifferently, as it might happen, but only on
the eighth, man is circumcised. It is then obvious to
every man, that since our aim is intent to be united to
a The words on the eighth day are added by the Septuagint translators.
k 1c 2
Chap. 7.
c. vii. 24.
lb. 13,
14.
Rom. iv.
11.
lb. ii.
28, 29.
lb. iv.ll.
500 Washing clothes type of purity. Heart must he
Ex. xix
10, 11.
Lev. xi.
44
Book 4. God through Christ the Mediator, therefore it surely befits
1 o\k(i6- ' those who mount up by faith to intimate nearness l with
Tr?Ta the all-holy Lord, to first purify and sanctify themselves in
every way. We will take as a most excellent image of this
kind of thing, that which was spoken by God to the holy
Moses, Go down protest unto the people, and sanctify them to
day and to morrow, and let them wash their clothes and he
ready against the third day ; for the third day the Lord will
come down upon the mount 8inai. In that they were to
sanctify themselves beforehand, He would have them attend
to fitness of habits ; in that they were to wash their clothes,
He points to purity of the body itself. For the body is
as it were the garment and array of the soul.
Since then (for I will go up to the first and most neces-
sary beginning of the subject) they who are hastening to
an intimate nearness to the holy God must surely first purify
themselves, according to what is said by Him, Holy shall ye
he, for I am holy, He ordained a symbol of sanctifi cation to
them of old through the circumcision in the flesh, and how,
we will say. On examining into the nature of things among
us, we shall find pleasure taking the lead of all sin : and
some hot lust ever preceding in its working, invites us to
transgression, and first taking captive the prudence of the
understanding, thus at length persuades us to come by a
most smooth way unto the attainment of the things desired.
And the disciple of Christ shews that what we have said on
^ a ?l es these matters is true, for thus proclaims he, Let no man
say when he is tempted, I am tempted of God; for God can-
not he tempted with evil, neither tempteth He any man, hut
every man is tempted, when he is drawn away of his own
lust, and enticed. Then lust when it hath conceived, hringeth
forth sin, and sin, when it is finished, hringeth forth death.
Seest thou then how in lusts toward anything the birth of
evil is first formed, and the seed of sin is first conceived in
forbidden pleasure ? God the Lawgiver then commands
the circumcising steel to be applied to that part of the
body, wherein and whence is the birth of pleasures, that
thou mayest learn, as it were darkly, that it is impossible
circumcised by Spieit's sword. Dying to world, what. 501
for us ever to appear pure, unless, "by receiving the most Chap. 7.
sharp working of tlie Divine Word in our heart, and ad-
mitting into our mind the sword of the Spirit, we drive
away lusts after all the basest things, never doing after our
own wills, even though they pretend to have the sweetest
enjoyment, but persuaded only to love and do the Will of
God. Seeing that the truer circumcision brings unto us
such power, well may it be said to those who are accus-
tomed to glory in the flesh only, Circumcise yourselves to Jer.iv. 4.
God, and circumcise the hardness of your heart, men of Judah
and inhabitants of Jerusalem. For he that is circumcised
in the flesh, is circumcised to the flesh only, but he that
hath received the circumcision in the Spirit, through faith
to Ohristward, is circumcised to God only and truly.
But we receive the circumcision in the Spirit which
bringeth us up to an intimate nearness to God, on the
eighth day, that is the day of the resurrection of the Sa-
viour, taking this as a sign that the circumcision of the
Spirit is the giver of Life, and agreeing in some sort
through the thing itself, that we shall live with Christ, ac-
cording to what is said by Paul, For ye died, and your life Col. iii.
hath been hidden with Ohrist in God : when Christ shall ap- '
pear, your life, then shall ye also appear with Him in glory.
For will not one say (and that with truth) that one dies to
the world, by refusing the world's pleasures for God's sake?
Such an one did the Divine Paul too manifest himself to us,
saying, God forbid that I should glory, save in the Cross of Gal. vi.
Christ, by Whom the world hath been crucified unto me, and
I unto the world : for made partakers of Him through the
Spirit, which circumciseth without hands all. the impurity
that is in us, we become dead to the world, and live a most
excellent life to God. Therefore circumcision is on the
eighth day by reason of the resurrection of Christ, and not
before the eighth ; for not before the Resurrection was the
gift of the Spirit, but after it, or at the very time of the
resurrection, when He breathed on His disciples also, say-
ing, Receive ye the Holy Ghost. To the Jews then the cir- Infra
cumcision by the knife was more fitting, for they were yet
502
Times of circumcision of Abraham, Ishmael,
Book 4.
c. vii. 24,
Gen.
xvii. 24.
cf. Ps.
ii. 3.
Gen. xvii
25.
slaves and under the avenging law (and the iron is the
symbol of punishment), but to us as free and spiritual be-
longs the purification through the Spirit, banishing all
pollution from our souls, and bringing in perfection in the
brightness of godliness through faith.
For that through the truer and spiritual circumcision, is
accomplished the boast of perfection in godliness, we shall
perceive, by considering what is written respecting the
Patriarch Abraham. It is written then of our forefather
Abraham, that his years were ninety and nine in number,
and then did God serviceably ordain him circumcision, mak-
ing this too as it were an evident sign, that circumcision is
as it were a vestibule and approach to perfection in virtue,
or rather clearly signifying that no one will ever arrive at
this, who has not the purification which is shadowed forth
by circumcision. For the number 100 is the symbol of
perfection. Circumcision then precedes perfection. For it
when it precedes easily brings us to that. But not to
these things are limited the benefits of circumcision, I mean
of circumcision in the Spirit, but we shall find that it too
belongs to those only who are free in Christ. But wholly
free (I think) in Christ, is the man who hath shaken off the
bondage of the devil and the yoke of sin, and hath broken
asunder their bonds, as it is written, and hath bound upon
him the glorious and untyrannical boast of righteousness,
I mean the righteousness which is in faith of Christ.
But that we shall find circumcision on the eighth day
befitting the free, but by no means those who are slaves,
we on traversing the holy and Divine Scripture, shall in
nowise doubt. Ishmael then, the son born to the patriarch
of the handmaid Hagar, was circumcised, but not on the
eighth day, but rather in his thirteenth year : for so is it
written, that Abraham circumcised Ishmael his son at
. thirteen years old, in order that the Divine word may shew
us that the son of Jerusalem which is in bondage, that is
Israel, hath fallen both from the eighth and from the
twelfth. For it falleth from the eighth, as not choosing to
receive the saving preaching of the Resurrection, which
Isaac. Circumcision of Moses' son.
503
took place on the eighth day, that is the Gospel of Christ, Chap. 7.
whereby there is no doubt that we aided unto faith, are cir- c ' vu- '
cumcised in spirit. But it falleth again from the twelfth
too, as it were in figure thrusting away by their unbelief
the holy choir of the Apostles, and desiring to abide en-
tirely without taste and experience of their doctrine. Here-
in then is the servant, but Isaac the free son of the free is
circumcised on the eighth day. Tor the free children of the
free, I mean Jerusalem which is above, are enriched receiv-
ing the eighth, that is the Eesurrection of Christ, and the
circumcision in spirit which freeth them from all sin, and
releaseth them from death, because from sin too, whence
and on account whereof is death, and transbringeth them
unto the Life of Christ.
But that in addition to what we have already said, both
undoing of death and the- overthrow of corruption, are
found through the circumcision in the spirit, we shall easily
see, by studying the book called Exodus. For the blessed-
Moses was sent by divine command to Pharaoh the tyrant
of the Egyptians, to tell him that it behoved him to let Is-
rael go from that great bondage. And indeed he was setting
out, to meet with those things we spoke of, but it came Ex. iv.
to pass (it says) by the way in the inn, that the angel met lxx.
him and sought to hill him : and Zipporah took a sharp stone
and circumcised the foreskin of her son, and said, The blood
of the circumcision of my son hath stayed, and he departed
from him, because she said, The blood of the circumcision of
my son hath stayed. Here listen to me carefully. The so-
called angel seeks to lay hands upon and to slay Moses, but
hardly withdraws from him and departs, shamed by the
circumcision of the child, which Zipporah performing with
a stone, says that she has accomplished what is necessary.
For scaring away the destroyer of Moses, she cries out, The
blood of the circumcision of my son hath stayed. But unless
some mystical meaning were hidden in these words, what
mind (tell me) would be assured, that the hierophant
Moses was saved by the circumcision of his son, and that
the destroyer making an onset like a wild beast desisted
1
504 Zijpjporah, Church. Resurrection universal,
Book 4. from his onslaught at the appearance of blood, and drew
' back and turned away ? Then (for I will come to this
point first) the benefit or glory of his own circumcision did
not suffice the blessed Moses unto salvation. For I think
I ought rather to speak thus. The might of the circum-
cision which is after the law, will not overthrow death
which cometh indifferently to every one, evil and good.
But the circumcision in the Spirit of the new people, that
is, of those who have believed in Christ, most excellently
performed by Zipporah, that is the Church, both scares it
against its will, and puts it to flight when raging.
How then, may some one with great reason say, is Israel
too preserved in the spiritual circumcision of the new people,
though he hath no share of it ? To this we say, that as far as
concerns Israel's not choosing to receive the Resurrection of
our Saviour Christ, death would have reigned even for ever;
but since they which believed received it, the grace of the
•Resurrection on their accounts passed into the whole nature,
extended in some sort to the whole through the circumci-
sion in the Spirit, even though a considerable difference of
resurrection be seen in the one and the other. For they
who thrust from them belief in Christ, and by their un-
belief insult the Giver of life, will gain power from the Re-
surrection merely to live again (for they will live again unto
doom, not having loved Christ who justifieth), but they who
271/170-101 are admirers of the Resurrection of the Saviour, and true 2
keepers of the commandments, shall go forth of that land
wherein they are, unto the resurrection of life, as it is written.
The people then which is circumcised in spirit will trans-
mit his own good even unto the unbelieving. For his
of right is the grace of the Resurrection, but he will
transmit it unto the rest also, God desiring of His skill to
preserve the whole nature. For as Paul saith, as we in
times past disbelieved the mercy of Israel, that through
their obedience b we may gain the grace through Christ,
so they too have now disbelieved our mercy that they too again
may obtain mercy, our Saviour Christ transmitting to them
b ebireiOe las. Apparently aireiBelas, disobedience or unbelief, ought to be read.
Supra v
29.
Rom. xi
81.
yet given to good. Stone Christ rendering mighty. . 505
also through our faith the benefit of the Resurrection. For Chap. 7.
the things which are due to them that believe, are more c * vu ' 24 '
suitably given to the whole nature. Therefore the Divine
Apostle Paul also revealing to us the mystery concerning
the Eesurrection that shall be says that Christ will rise the 1 Cor -
First fruits, for verily He also was first raised from the dead,
but afterwards (he says) that they are Christ's at His coming.
For he says that they who were intimately connected 3 with *?<'«"»-
Him by faith must be raised before all the rest, shewing
that the resurrection is strictly and properly due to them
above all, even though it have reached the whole nature,
God being pleased of His Goodness (that is) and Loving-
kindness wholly to abolish death.
But observe how not with iron does Zipporah circumcise
the child (for the iron is an avenger, and beseems them
that are under the law which punisheth) but with a stone, Exod - iv «
as it is written, understood as a type of Christ. For the
indestructibility and stability in all respects of the Nature
of the Only- Begotten is hereby signified. Wherefore God
the Father in the holy Prophets called Christ an adamant
too, saying, Behold, I am setting an adamant in the midst A™ s
of My people Israel. The adamant signifies to us as in a LX.X.
figure, that the Divine and Ineffable Nature of the Word *e"v. '"*
can never yield to those which oppose it. Thus the Divine
Joshua too after Moses' leadership and death being called
to the command, purified the children of Israel with a Di-
vinely appointed stone, and since he was to withstand the
hand of the enemy, right well was he commanded to arm
them first in some sort by circumcision, knowing that no
otherwise would they who were on the very verge of fight-
ing be above falling and superior to death.
And thus it is written concerning; him, And the Lord said Josh - v -
2 3
unto Joshua, Make thee knives of rock*, of the sharp rock, LXX.
and sit down, circumcise the children of Israel. And Joshua irtTplva ' s
made him knives of flints, and circumcised the children of
Israel. For herein the name rock signifies to us as it were
the fixed and indestructible Word of God, the expression
sharp 5 points out the power of subtilely penetrating into 5 &Kp6ro-
I
506 Circumcision of new people type of ours : its
Book 4.
c. vii. 24.
II eb. iv
12.
Deut. i.
39 LXX
all things, and its keenest energy, since Paul too, who
was nourished up in the holy and Divine writings, calls
the Divine Word quick and powerful and sharper than any
two edged sword, and says that it pierces even to the part-
ing of soul and spirit. But the Word so subtle and pierc-
ing entering our hearts through His own Spirit frees them
from all uncleanness, and circumcising in an expressible
manner the things in respect whereof we are full of the
deepest abominations, it renders us both holy and undefiled.
For see herein most translucent the image of the truth. For
Jesus is he who circumciseth, and they who undergo it of
him, are every fresh young child, as it is written, who this
day hnoweth not good or evil. For they who came forth
out of Egypt had the Divine wrath as the wages of their
unbelief, and manifold punishment overtook them in the
desert, it having been with reason determined by the all-
holy God that He would not bring them into the land
which He sware to their fathers. But they who came after
them being free from the charges of unbelief, fulfilled the
type of the new people, so as even to receive the circumci-
sion in the spirit through Christ, the old and first people,
that is, Israel, having gone to perdition, as we have just said.
Nevertheless the noble and new people are circumcised,
under the command of Joshua, the other side Jordan, as it is
written. For the considerations that spring from the truth
are thus ; we shall never receive the circumcision through
the Spirit in the heart, as long as we have not yet been
brought over the mystic Jordan, but are still on yon side
of the holy waters. But when all the people were circum-
cised by command of Joshua, straightway the Lawgiver
makes known the utility of the thing, and says to the holy
Josh. v. Joshua, This day have I rolled away the reproach of Egypt
from off you. Wherein then shall we grant that Israel re-
ceived benefit from circumcision or what reproach do we
say was rolled away ? Their bondage, their exposure from
weakness to be tyrannized over, and yet more their hard
labours, in clay and brick. Seest thou from how great evils
the might of the circumcision in spirit delivers ? For it
benefits, and necessity. Stranger may not taste the Flesh. 507
delivers the soul of man out of the hand of the devil, ren- Chap. 7.
ders it free and let go from the sin which tyrannizes in us, c ' vu "
and maketh it superior to all the arrogance of wicked
devils. Yea it frees from both clay 6 and brick, for no^^xov
longer does it suffer one defiled with the pleasures of the
flesh, nor that he be intermingled with the toils of earth,
but frees both from death and corruption : nor are these
all the benefits which arise from circumcision, but it also
renders us partakers of the Divine Nature through the par- ? s * Pet '
ticipation of our Saviour Christ.
For the compiler of the book adds to what has been
said, And the children of Israel Jcept the passover on the Jos. v. 10,
fourteenth day of the month and did eat of the corn of the
land bread unleavened and new. For no otherwise may
one partake of the Very Lamb That taketh away the sin Supra i.
of the world, nor yet find the unleavened and new food of
the Gospel preachings, unless one have first passed the
mystic Jordan, received the circumcision from the Living
Word, and rubbed off after some sort, as it were a spot
on the soul, the reproach of Egypt, in the manner we have
just expounded.
For that God loatheth, as fall of reproach and all un-
cleanness, him that is not yet circumcised, not as holding
in abomination the flesh which He disdained not to create,
but [as hating] him that is yet (so to say) in full vigour and
complete, as respects pleasures in evil, by reason of his hav-
ing lost nothing, we shall know when we find Him saying
to holy Moses and Aaron, This is the ordinance of the Pass- Ex - x »-
J J 43, 44.
over : There shall no stranger eat thereof but every man's
servant that is bought for money, thou shalt circumcise him.,
and then shall he cat thereof For He wholly excludes the
stranger, thereby signifying him who is not yet joined to
Christ through faith : but him that is in bondage to sin,
and is in some sort sold to the devil, He very seasonably
commands to be first circumcised, and purified, and then
to taste tho most holy Flesh. For we being pure purely
shall we partake of Christ, according to that which is orderly
proclaimed in our churches, Holy things to the holy. For
Book 4.
c. vii. 24
Josh,
xxiv. 29,
30 LXX.
^ oIku6-
T7)T0S
" oiKetu-
(TfUS
508 Christ's Death gave us spiritual Circumcision.
in truth it were just and meet, since our Saviour Christ
died for us, and cleansed us not with the purifications of
the Law but with His Own Blood, that we too should offer
to Him our own life and as a just debt pay that we live no
more to ourselves, but repay as it were the complete con-
secration unto holiness of our own souls. For that the
Precious Blood and Death of Christ Who died for all, both
saved us from all evil, and was the Giver of the spiritual
circumcision, whereby we gain that we are joined to God
Who is over all, in this too shall we see. For thus it is
written in respect of him who was captain after Moses, I
mean Joshua the son of Nun, And it came to' pass after
these things, that Joshua the son of Nun, the servant of the
Loed, died, being an hundred and ten years old. And they
buried him in the border of his inheritance : there they buried
with him, in the sepulchre wherein they buried him, the knives
' of flints wherewith he circumcised the children of Israel. For
the blessed Joshua died and was buried, and profitably
were the knives affixed to the sepulchre, which ministered
in th.A tyrjpi nf rvirpiim^isirm. that wn acrain TnicTit'rmdfvrstaTif]
by this that the grace of circumcision in spirit the wooer
for us of all heavenly goods, is bound up in the death of
our Saviour Christ.
We will then understand that the circumcision on the
eighth day, taking it in no Jewish sense, is the purification
through the Spirit, in faith and the Resurrection of Christ,
the casting away of all sin, the destruction of death and
corruption, the bestower of holiness and ownness 7 with
Christ, the image of freedom, the way and door to close
friendship 8 with God.
Abundance then of spiritual considerations then having
been now contributed by us from all parts to these things,
and the two chapters divided as was meet, and we having
concluded for each the discussion suiting it : it remains and
is due to say, why the spiritual circumcision prevails over
even the honour of the sabbath. For circumcision is to be
received even on the sabbath day, unheeding the Law of
not working thereon. Since then the rest on the seventh
Sabbath and circumcision akin : cutting off 'pleasurebirth tolife. 509
day signifies freedom and rest from all wickedness, and Chap. 7.
cessation from sin, and circumcision in spirit means nothing-
different from these, as it were in another way (for I think
that the being freed from superfluous lusts, and overmuch
pleasure, clearly results 9 in rest from evil), we shall find 9 utilvtiv
not only that circumcision in no way breaks the law re-
specting the sabbath, but even aids it and all but coincides
in one and the same language with it, openly proclaiming
that one ought to rest and to desist from evil : so that they
both are the same, I mean both circumcision and the rest
of the sabbath (as one will most rightly deem), according
to the concurrence of both in one aim. For we will not
adhere to the gross type of the history, but will rather spi-
ritually go to the oracles of the Spirit. Unblameably there-
fore will the profit of circumcision on the sabbath too be
brought in, since as the Saviour saith, The priests in the s. Matth.
temple profane the sabbath by ministering thereon and xu " '
not ceasing from their ordinary occupations, and are blame-
less, as the Judge Himself hath testified to them, with
greatest reason. For what time is there wherein we ought
to desist from works of holiness, and those wherein the
Deity delighteth? at what time is it not hurtful to slacken
zeal in piety ? The rest then on the sabbath day hath
a most praise-worthy ceasing and staying from wickedness
only and from abominable sin, but by no means hinders
us from taking pleasure in holy deeds, and whatsoever any
one supposes will be of profit to his own soul, this too it
enjoins him unblamed to take all pains 1 rightly to per- 1 Mavi-
form. This same profitableness you may see introduced
also in the force of circumcision. For in cutting away
pleasure in the direction of evil, is perceived a birth of
resting from sin, and a beginning of worship in spirit and
most holy conversation ; and the difference between them is
slight, nevertheless a needful one. For in that He does not
command both to be observed on the seventh day, nor yet
on the eighth ; the plan of each 2 gives us to understand 2 <* <ty'«-
that there is a distinction. And this too has a meaning, \6ylf
and no inelegant one, as seems to tne. For resting from
510 Sabbath keeping in part ours, circumcision Christ's gift.
Book 4. wickedness is not yet the utter casting off also of wicked-
' ness. For ofttimes our passions are quiet within us, yet
are not wholly cast out of our mind, but are by sober rea-
soning, as it were with a bridle, forcibly brought to the rest
which is uncongenial to them, yea and give way even
against their will to the toils of discipline also. But
shaking off one's passions, as far as a man can do, is I sup-
pose a wholly different thing and far greater than resting
from passion.
Having thus . arranged our arguments on these matters,
we must finally consider, that we shall not attain unto the
casting away of our passions or stumblings arising from
pleasure, which is the meaning of circumcision, unless we
first cease from sin which goes forth into action, and hold as
it were in rest the motions of our mind which run unto
transgression. For by using some step of this kind, we
shall easily attain what is yet greater and higher, I mean
3 apyfj<rai the total casting off of our passions. But the rest 3 from
passion, seems to lie in some degree in our own power (for
we shaii cease from evil, by giving tue iorce of our wills to
what is better), but to be released from our passions is
surely not in our own power, but is verily the fitting work
of Christ who suffered for us, that He might remodel all to
newness of life. Therefore meetly did circumcision obtain
the eighth day, introducing the renewing (so to say) time
4 Sipyla of the Resurrection, while the rest 4 had the seventh day,
its neighbour and a little behind. For rest for a season
and at will, falls and comes a little short of the entire
cutting off of the passions.
CHAPTERS IN BOOK V.
1. That human affairs are not, according to the unlearned sur-
mises of the Greeks, subject as of necessity to the Hours, but that
of our own choice we advance both to good and to the contrary,
and that we are directed by the will of God ; on the words, They
were seeking to take Him but no man laid hands on Him because
His Hour was not yet come.
2. That after the Saviour's Cross at His rising again from the dead
the Holy Ghost took up His Abode in us permanently 1 ; on the l nay'ias
words, For the Holy Ghost was not yet given, because Jesus was
not yet glorified.
3. That no work of Jewish might was the Suffering on the Cross,
nor did Christ die from the tyranny of any one, but Himself of
His Own Will suffered this for us, that He might save all ; on the
words, These words spake Jesus in the treasury as He taught
in the Temple, and no man laid hands on Him, for His Hour
was not yet come.
4. That the Son is by Nature God, wholly remote from likeness to
the creature, as regards essence; on the words, Ye are of this world,
I am not of this world.
5. That not inferior in might and wisdom to God the Father is the
Son, yea rather His Very Wisdom and Might ; on the words, Of
Myself I do nothing, but as the Father taught Me, I speak
these things.
OUR FATHER AMONG THE SAINTS
CYRIL
Archbishop of Alexandria
ON THE
GOSPEL ACCORDING TO JOHN.
1 XPJ)<TTO-
$a6v
X,W a
BOOK V.
25 Some therefore of them of Jerusalem said Is not This He
whom they seek to kill ?
Since it was now the feast of the Law called the feast of
tabernacles, and the Jews were thronging, so to say, from
all the region round about unto Jerusalem (for so had the
Lawgiver decreed), Christ was making His teaching to all.
For not surely to the townspeople alone was He speak-
ing. He then that is a thorough searcher after learning 1 ,
and a diligent hearer, must investigate what induced the
Divine Evangelist, to introduce all the other multitude of
the Jews as saying nothing, but to attribute the speech here-
upon to them of Jerusalem only ; and what they were consi-
dering and reasoning among themselves when they said
these things : for a deep plan 2 lies about this word. What
then shall we say to this ? Since Christ the Saviour
of us all had wrought signs scarce-counted in the city,
and had often taken up His abode in Jerusalem : certain of
the city are (I suppose) persuaded, they are advancing by
degrees to a desire of at length believing on Him, but not
openly nor freely are they bold to love Him, terrified by the
daring of their rulers and constrained not of their own
motion unto harmful fear. For this was the blessed Evan-
They of Jerusalem see rulers' aims.
513
gelist clearly shewing, when he said in the foregoing that c. vii. 25.
no man spake openly of Him for fear of the Jews. He here Supra
calls the rulers Jews, shrinking, it seems to me, from giving
the appellation of rulers to such desperate men. When
then our Saviour Jesus Christ speaks openly and mightily
attacks the madness of the rulers, and convicts them (and
that most clearly) of taking no account of the Law-giver,
but that turning aside without stint every man to his own
way, they were falling heedlessly into the desire to kill Him
as though it were no crime, while He yet was enduring no
hurt from those, at whose hands it was likely He would
undergo dreadful things; — they of Jerusalem take this
very circumstance as a proof and assurance of the God-be-
fitting Authority inherent in Him, and receiving this too
as an addition to His previous miracles, and heaping it up
upon what had preceded, are being driven at length with
more fervent motions to the duty of believing on Him.
Wherefore they acquiring knowledge by right reasoning
say, Is not This He Whom they seek to kill ? For consider
that they all but holding their right hand on high, and
reaching it hither and thither, point out Him Who convicts
them, and laugh seeing the untamed rage of these people
allayed not by subtle reasoning (how should it ?) but rather
by God-befitting Power and Authority.
But we must note that they of Jerusalem alone speak
contrary to all the rest of the Jewish multitudes, and how,
I will tell. When our Saviour Christ was once giving in-
struction in things most excellent, the Pharisees stood by
cut to the heart thereat, and already unveiled as to their
bold daring and pressing on to commit murder ; to this He
said, convicting them as transgressors, who had made up
their minds that they ought to slay Him, Hath not Moses Supra
given you the law, and none of you heepeth the Law ? why
are ye seeking to kill Me? And the whole aim of His dis-
course is shot forth against 3 the hearts of the rulers: never- 3 faraTo|-
theless the multitude of the people are scared and, intolerant
at the words, answered more violently, saying, Thou hast a
devil, who is seeking to kill Thee ? But I suppose it is mani-
VOL. I. L 1
514
People perished through Rulers.
Book 5.
c. vii. 26.
Supra
ver. 20.
Jer.
x.21.
fest to every one, that Christ says these things, because He
saw the Pharisees desiring to kill Him. How is it then that
while certain here deny it and cry out, Who is seeking to hill
Thee, they of Jerusalem alone giving a contrary vote to all
the rest say, Is not this He Whom they are seehing to hill ?
and well this too They are seehing, that to the rulers alone
the daring deeds may be ascribed. Probability then induces
us to believe that the rest of the Jewish people were ignorant
of the design of their rulers, but that they of Jerusalem
living for the most part with them and inhabiting one city
with them, and constantly meeting them, knew the unholy
design which close-filled them against the Saviour Christ.
And it fell out that not merely through the Voice of our
Saviour was the polluted band of the Jews accused, but also
by the very flock that was under them, which by their sense-
lessness was destroyed and borne down the precipices.
For haply one may (I deem) by what has been said see the
flock thirsting even now and enkindled as it were unto the
faith in Christ, but lacking just a little leading by the
hand, which had they obtained, they would easily have re-
ceived Him Who came to us from Heaven. Responsible
then are they to whom was allotted the presidency, for the
loss of the sheep. And the prophet Jeremiah is our wit-
ness, who crieth, For the pastors became brutish, and sought
not out the Lord; therefore the whole floch understood not
and were scattered.
tftli
26 Lo, He speaketh boldly to them, and they say nothing unto
Him.
They multiply expressions of assurance among them-
selves, and advance as it were to more manifest proof, be-
holding the unperilled boldness of Christ. For they are
astonished and that with the greatest reason at finding
those that were of old ungodly brought to an unpractised
and unwonted patience and, beholding those who had been
violent practising a gentleness that was new to them, they
thence go forth into reasonable surmises : and in that they
wonder at their forbearance in those matters in which they
Rulers apt to rage restrained by One Mightier. 515
ought never to have been angry, in these very things c. vii. 26.
they are found to be blaming them, as though it were
their habit without discrimination to press hard upon the
teachers of the most excellent doctrines, and to proceed
hotly against any one whatever, if he did but say things
dissentient from them, though he should agree with the
Divine Law. For dreadful was the conceit of the Phari-
risees, and the daring of their senselessness knew not
bounds. Who then (say they) is He who tames them
for the present, and Who is it who puts on sober rea-
soning as a bridle of their of old intolerable wrath ? who
He that has so charmed them and like serpents ever rearing
themselves lulls theni to gentle sleep ? Lo, He speaheth
boldly and they say nothing unto Him. Not merely does
He speak, they say, but He speaheth boldly. And I do
not suppose that any one would justly accuse the wrath of
those men of being still, if He that was sought for had
spoken against them in secret. For if it chanced not
to have been known, neither would their wrath have been
excited, but though He spake boldly and advanced through
the keen reproof of them (for this the word boldly proves),
they not only refuse to be angry, though very prone to
this disease, but even shrink from words. For they say
nothing to Him.
Do the rulers know indeed that He is the Christ ?
Seest thou how by reasonable inductions and probable
arguments they collecting the duty of believing, are well
nigh ashamed because their rulers do indeed now know
Him, but while they shrink from openly fighting against
<jtod, and endure not to shamelessly entreat Him that came
from above, they do yet bury in envious silence the open
acknowledgement of Him? For if they' knew not (say they)
of a truth that He is the Christ, what induces them to
tolerate His boldly reproving them and innovating even
the things of old ordained, in that He was found healing even
on the sabbath day, and distressing them in no slight de-
gree by saying outright, Hath not Moses given you the Law, Supra
and none of you Jceepeth the Law ? All this they bear,
l 1 2
516
A right teacher a door, a wrong destroys.
Luke
S
xi. 52.
Book 5. although affected beyond endurance thereby, and accus-
' tomed hotly to attack even those who do them no wrong.
Going therefore through every argument they collect by
degrees faith in Christ, but attribute knowledge of a truth
to their rulers, inasmuch as they were brought up even
before themselves in the holy writings, and are better able
than themselves to understand the mysteries of the Divine
Scriptures. Observe throughout that the people of the Jews
are prepared unhesitatingly to follow their rulers, and they
would have been surely preserved if led aright by those
over them. Wherefore these shall undergo bitter punish-
ment, since the Saviour Himself also accuses them saying,
Woe unto you, lawyers, for ye took away the hey of knowledge,
ye entered not in yourselves, and them that were entering in
ye forbad. For a door as it were and gate to th^ know-
ledge of God, and a way that easily leadeth to all virtue is
the word of them that teach aright, and the skill of the
shepherd knoweth how to save the flock of sheep : even as
the contrary destroyeth them easily, and will bear away the
flock down precipices even against their will.
27 Howbeit we know This Man whence He is, but Christ, when
He cometh, we know not whence He is.
Not from external considerations only, nor because their
rulers had made the pain of their reproof a thing to be
borne, does the mind of them of Jerusalem admit the faith;
but it after having with great profit produced arguments
from what was likely and being brought to true conceptions
of Christ through the God-befitting Authority that is in Him,
led at length not unskilfully to the apprehension of piety,
falls again without knowing it into the unlearning which
was foster-brother to the Jews. For they who had well
considered those things seem as if they would hunt out the
truth from all quarters, and advance to the due faith not
merely because of the silence of their rulers and their un-
wonted gentleness, but would also search the Holy Scrip-
ture itself, invited thereto by a right motive, but making
their test of the Mystery wholly without instruction or un-
'■&!§$
Christ's Generation of the Father unknown. 517
derstanding. For merely because they know whence He is c vii. 27.
who is speaking boldly, that is, from what village He sprang,
of what parent He was born, they say that He is not He
Who was foretold by the Law. Then they add, hut Christ
when He cometh no man knoweth whence He is. And it is
clear (I suppose) to every one, that their mistake in this
too arose from unlearning. But I suppose one ought to
search out whence their thoughts got to this; and what
induced those who were well examining all about Him, to
for this reason suppose that He was not Christ, because they
were not ignorant whence He was : and why they subjoin,
Christ when He cometh, no man hnoweth whence He is : for
by this they lose the apprehension of the truth. There is
therefore some saying of Isaiah concerning Christ quoted,
His qeneration who shall declare ? for His Life is taken away Isa. liii.
ft T "V "V
from the earth. And the blessed Prophet applying the ex- as Acts'
pression to the Word of God, puts generation for Being 4 . V^ip'.
For who at all can tell the mode of the Being of the Only- Z eus
Begotten? what tongue shall declare the unspeakable Birth
of the Son from the Father ? or what mind will not be
powerless for this ? For that He was begotten of God the
Father we know and have believed : but the how, we say
is unattainable by every mind, and the enquiry thereinto
most perilous. For we ought not to search into what is Ecclus.
iii 21 22
too deep, nor to scrutinize what is too hard, but rather to
holdfast what we are commanded, and have an unshaken
belief concerning God, that He is in truth, and that He is a Heb. xi.
Bewarder of them that diligently seek Him. But we must
not search into, as it is written, the things which surpass
understanding and thought 5 , not merely our own, but also ^po^w"
that of the whole creation, or even every reasonable crea-
ture. Who then shall declare the generation of the Only- Isa. liii.
Begotten ? for His Life is taken away from the earth, that
is, the tale of His Essence is higher than all that are in
the earth. For here again he calls His Being 6 Life. 6 %™?i> iv
This then led astray the uninstructed mind of the Jews,
and made them wander from the true discernment of Christ.
For they considered not (it seems) that the words of the
518 Temporal Generation known, Eternal unknown.
Book 5.
c. vii. 28.
Isa. vii.
14.
Mic. v. 2.
Supra
ver. 13.
7 ivepyei-
holy prophets respecting Him are two-fold. For sometimes
they signify that He will come with Flesh into the world,
and manifest to us His Birth of a Virgin according to the
Flesh. For behold, a Virgin shall conceive, and bear a Son:
yea and they clearly proclaim where He shall be born: And
thou, Bethlehem house of Ephratah, little art thou to be among
the thousands of Judah; out of thee shall He come forth unto
Me that is to be Ruler in Israel, and His goings forth from the
beginning from the days of eternity. But when they are ex-
pounding (as far as is possible) His Ineffable Generation
from God the Father, they either say what we said above,
His generation who shall declare ? for His Life is taken from
the earth, or what is joined to the passage cited, And His
goings forth from the beginning from the days of eternity.
For here he means the goings forth of the Only-Begotten
as Brightness from Light, and a certain forthcome from
the Essence of Him Who Begot Him into His Own Being
before all age and day and moment. Since then the Holy
Scripture sets both before us, and the sacred writings both
tell us whence Christ shall be after the Flesh, and honour
by silence His Unsearchable Being from the Father, how
will one not, finding the Jews in no slight degree unlearned,
with reason laugh aloud and say, Not merely from the
Generation of Christ being unknown, must one make en-
quiries respecting Him, but also from its being known Who
and whence He springs according to the Flesh ? •
28 Jesus therefore cried teaching in the temple and saying, Ye
both know Me and know whence I am.
As the men of Jerusalem were gently whispering those
things one to another (for they durst not speak openly for
fear of the Jews, as it is written) Christ again in God-befit-
ting way receives knowledge of the things spoken. But
since He was considering that it were fit to profit those
men, He immediately shews the God-befitting Energy 7 that
is in Him, and clearly reveals to them that He has know-
ledge of all things. For He lifts up His cry on high, albeit
before time not used to do so, and convicts them again of
Christ restrains the rulers raging, His Birth here known. 519
not having any certain understanding of the Divinely-in- c vii. 28.
spired Scripture, and makes what is secret and has scarcely
passed the mouth 8 the basis of His Discourse. Next from 8 awwn;-
those very things from which they foolishly supposed that spat forth
they ought not to believe Him does He persuade them
outright 9 that they ought to believe : such is the pregnant 9 yopy&s
meaning of what He says. Ye marvel (He says) and that
most justly, that Power truly God-befitting is in Me, easily
taming the purpose of the Jews, murderous though it be :
for they seek to kill Me, as ye have truly and accurately
remarked, and are putting forth all their diligence to that
end. But (He says) when I should be fleeing, and getting
Me as far off as possible from those who think it right to
kill Me, I caring not a whit for their mad folly, on the con-
trary speak boldly and convict those who break the Law
by not choosing to judge just judgment, and I suffer no-
thing at all. For they who of old were fierce forbear
against their will, and this not the fruit of their own free
choice, but the effect of My Authority. For I do not suffer
them, although madly raging, and whetted unto inhuman
wrath, to dare before the time their murderous purpose to-
wards Me. At these things then (He saith) ye have been
most reasonably astonished, and say that the rulers know of
a truth that I am the Christ. And ye, following out suit-
able reasoning herein, turning away to the oracles of Divine
Scripture, when ye ought rather to have been benefited
therefrom, confirmed in your conception of Me, on the con-
trary ye were offended. For from your merely knowing
whence I am, and of whom I am born, ye have decided
(He saith) that I am not the Christ. Know therefore,
that ye both know Me and know whence I am, that is the Di-
vinely-inspired Scripture has given you both to know Me
and whence I am. And not because ye know (may be) that
I am of Nazareth or Bethlehem, and that I am born of a
woman, ought ye therefore to admit the disease of unbelief;
but from those things that are spoken of Me, and because
of My Birth after the Flesh, ought ye the rather to advance
to the apprehension of the Mysteries respecting Me, and
1 I
520
Christ True of Truth, they false.
1 evvt^-
v^vas
Book 5. not to turn aside merely at a single voice of a Prophet, who
' is telling My Ineffable Generation from God the Father.
And of Myself I am not come, but He is true That sent Me.
Under the guise of defence He finds fault with the Jews
who were insulting through long unbelief. With no slight
skill then He composing x His Discourse, by every means
contrives not to seem to excite His hearers by any occasion
to reasonable displeasure, but veiling His words in ob-
scurity, He beguiles their excess of anger and draws off the
edge of their passion. Why then (He says) do they, when
I have often explained and openly cried out that I am sent
by God the Father, still disbelieve, and because they know
His Birth after the Flesh, say that He is not He Who was
fore-heralded by the Law and fore-declared by the holy
Prophets, and well nigh meet Him with the words : Thou
utterest lies Sir, coming to us, according to Thine Own
Will, and dost Thou not blush feigning the Name of the
Father ? Eepelling therefore this accusation of theirs as to
this too, He mingles reproof v/ith His defence, and most
excellently says, Of Myself I am not come, but He is True
That sent Me. For it is your custom (He saith) ye who
dare all things with ease, and advance heedlessly to all,
even the most heinous actions, sometimes to prophesy
falsely, and though God hath not sent you, to say that ye
are sent by God. But I am not like you, nor yet will I
imitate your well-practised 2 villany. I am not come of My-
self, nor Mine Own messenger, like you, but I am come
from Heaven : True is He That sent Me, not like your lie-
loving sender, the devil, whose spirit ye receiving are bold
too to prophesy falsely. True then is He That sent Me, but
he that stirred you up to invent words from God, is not
• true. For he is a liar, and the father of liars. But that we
shall find the Jews accustomed to prophesy lies, we shall
see without any trouble from the words of the Prophets.
For most plainly doth the Lord of all say of them, I sent not
the prophets, yet they ran, I spake not to them, and they pro-
phesied. And again in Jeremiah, The prophets prophesy lies
* rerpifi-
pevas
Infra viii,
44.
Jer.
xxiii. 21.
lb. xiv.
14.
Christ God Whose Origin unknown.
521
in My Name, I sent them not and spake not to them and com- c. vii. 29.
manded them not ; for visions and divinations and prophe-
cies of their own heart do they prophesy unto you. The arro-
gant Jew then is reproved for this that he fastened upon
Christ his own boldness against God, i. e., false prophecy.
For the utter disbelief in Him Who cries that He is sent
from God, even the Father, what else is it save openly
to cry out, Thou prophesiest falsely, imitating our prac-
tices against ourselves ?
29 Whom ye know not, but I know Him, for I am from Him,
and He sent Me.
Ye have just said (He saith) When Christ cometh, no man Supra
knoweth whence He is. But since ye insist that ye hold
this your opinion rightly, as being the truth, I agree to
your words herein. For True is He of Whom I am, the
Father, but He is not known of you. Since then (He says)
ye search into the Mystery respecting Me in a manner
most unadvised, but as is pleasing to yourselves, and from
knowing* vv n. n and wh o n r>ci I °m af^°r the Flesh dismiss
from yourselves the duty of believing, do ye for this sole
cause receive the faith, when ye find that ye understand not
whence I am : for I am of the Father, Whom ye know not,
since ye know not Him That is of Him, in Whom Alone cf. infra
the Father is to be seen. For he that hath seen the Son
hath seen the Father, and he that knoweth the Son is not
ignorant of Him that begat. All their quibbling therefore
being by this taken from them, they are again taken in
their malice, finding no longer any excuse for their unbe-
lief, who have thrust away the knowledge through their
own stubbornness, that that may be found true which is
written, Ye see often and ye kept not, your ears opened and ^• x 'l 1 -
ye heard not. But since He was occupied upon the words
of the Jews, that when Christ cometh no man knoweth whence
He is, withdrawing Himself of necessity, as God, from the
company of things originate, and from all else to whom
the title no man may reasonably be applied, shewing that
He is Other by Nature, He says that He is not as
522
The Son God Who seeth the Father.
c B vii. K 29. they arG ' ^ norant of His 0wn Father, but affirmed that He
' knows in all exactness both Himself and Him. For He is
God of God the Father, possessed of a certain wondrous and
strange knowledge of these things, as* befitteth Himself
Alone. For not in like manner as we know, in the same
doth the Son know the Father. For the nature of things
originate attaineth to the sight of God by conception only,
and not overpassing the bounds which befit it, doth even
against its will yield to the Divine Nature, the being veiled
in ineffable words. But the Only Begotten of God the
Father, vieweth Whole in Himself Him That begat Him,
and pourtraying the Essence of the Father in His Own
Nature, knoweth Him, in a way impossible to tell : for un-
utterable are the things of God.
■A
CHAPTEE I.
That human affairs are not, according to the unlearned surmises
of the Greeks, subject as of necessity to the Hours, but that of our
own choice we advance both to good and to the contrary : and that
we are directed by the Will of God.
30 The Jews therefore were seeking to take Him : and no man
laid a hand on Him, because His hour was not yet come.
The Pharisees cut with His reproaches, and perceiving
that their silence in those matters was not without damage
to their own stubbornness, and was of benefit to the multi-
tudes (for they were being persuaded of the duty of at
length acknowledging that He is Christ), are carried along
unto their wonted presumption, and again thirst for His
Blood. For thrusting aside reverence for the law, as most
unserviceable to them, and taking no account of what is
contained in the Sacred Writings, and deeming not worthy
of remembrance the command, The innocent and righteous
slay thou not, they are sick of a most unrighteous madness
against Christ. But by the Divine Might the result of
their devices is turned to the utter contrary. For the
deceitful man shall not attain his prey, as it is written. For
they seek to take Him,, as the Evangelist saith, as though
they had kept a voluntary and self-imposed silence at His
rebukes, and would repel by their after wrath all appear-
ance of having been kept back by Him. For this some
of them qjf Jerusalem had accepted as a proof that Jesus is by
Nature God, saying, Lo, He sjpedketh boldly, and they say
nothing unto Him : do the rulers know indeed that He is the
Christ ? But He Who taketh the wise in their own craftiness,
rendereth their daring most useless to them who thus
schemed, and confirmeth to the multitudes what had been
bruited in secret by way of consideration and conjecture.
Ex. xxiii.
7.
Prov. xii.
27 LXX.
Supra
ver. 25.
lb. 26.
1 Cor.
iii. 19.
524 Christ's Passion willed, bought our salvation.
Book 5.
c. vii. 30
1 ifaeov-
Infra x.
18.
Infra
xvii. 19.
Ps. xl.
6-8 LXX
as Heb.
x. 5-7.
For they are repressed by a God-befitting operation, which
' putteth a bridle upon their unholy deeds, and permitteth
their designs to stretch forth but to attempts. For profit-
ably did the most wise Evangelist put forward the reason
of their being unable to carry through their proposed de-
sign to its fulfilment (for says he, His hour was not yet
come). Here he evidently calls hour the time, i. e., of His
Passion, and of the Precious Cross. To whom then will it
not be evident by this also, that Christ would not have
suffered at all, if He had put away 1 the will to suffer ?
For not by the violence of the Jews, but of His own Will
did He come to the Cross for our sakes and on account of
us. Wherefore also He saith, averting the reproach of
seeming powerlessness, No man taketh My life from Me, I
lay it down of Myself: I have power to lay it down, and
again I have power to talce it. For as we have already
before said, He bare no unwilling Cross for us.. For He
hath offered Himself as a Holy Sacrifice to God the Father,
purchasing the salvation of all men by His Own Blood.
Wherefore He also said in the Gospel r>reachine |, s. For their
sakes do I sanctify Myself. But sanctify He here says for
"offer," and "consecrate;" for that which is offered in
sacrifice to God is holy. But that He accepted being the
Sacrifice for all free from all violence from any, we shall
know when we hear Him saying in the Psalms to God the
Father, Sacrifice and, offering Thou wouldest not, but a Body
preparedst Thou Me : in whole burnt offerings and sacrifices
for sin Thou tookest no pleasure : then I said, Lo I come, in
the chapter of the book it is written of Me, to do Thy will,
God. Seest thou how of His own accord He comes unto
His Passion for all ? For He says, Lo I come, not, I am
taken by compulsion by another. He escapes then from
the present violence of the rulers, reserving His Passion for
its appointed time, and using a most God-befitting bold-
ness in all things.
I suppose then that this will suffice for the elucidation
of the present passage, but since it is probable that some
If we be subject to time, God dethroned.
52^
Gal. iv.
10, 11.
of the initiated on hearing the words, His hour had not yet Chap. 1.
come, may be carried away out of too great levity unto
the mad folly of the Greeks, so as unreasonably to suppose
that the affairs of man are subject to hours and days and
seasons, I deem it necessary to say a little on this subject,
since our aim is by every thought zealously to provide what
is profitable to our readers. To the children of the Church
then who are brought up on the Holy Scriptures, I suppose
that will suffice for the refutation of the wiles of the Greeks
and for the satisfactory casting off of the uncounsel hence
arising, which is said by way of accusation or wise rebuke
by Paul himself to some who were thus minded, Ye are ob-
serving days and months and times and years : I am afraid
of you, lest I have toiled for you in vain. And indeed, apart
from all subtlety of argument, it is manifest that he which is
involved in such folly, will both destroy his own soul, and
be found to dishonour the Maker of us all, to whom Alone
wise and well-tutored reason attributes the helm of our
affairs. But they who are minded unrightly to observe
those things, will overturn the order of Providence, and
believe that the Lord of all things is no longer Dispenser
of our affairs, but will commit to times and seasons the
government over all things, setting the creation over its
Maker and despoiling of fairest Attributes, Him to Whom
is due all honour and glory and worship, bestowing on the
creature what is above it, and imparting to things made
that wherewith they ought to crown the Creator : nor will
their evil deeds stop here, but will advance to something
yet heavier, for they will openly reproach God, lover of
good, and will say that He, the enemy of all sin, is Himself
the worker of evil deeds. For if by Him have been made
time and hour and day and year, and these bring certain, of
necessity and violence, unto sometimes unpurposed wicked-
ness, and cause them to fall into the misfortunes consequent
thereupon, how does not what we say shew itself to be
true ? And what then becomes of what is said by the
all-wise Moses, And God saw (he says) every thing that He £ en - 5
had made, and behold it was very good ? But time is one of
526 Time yood : if hours rule, no free-will,
Book 5. the every tiling ; and in time are both hour and day and
year. But if we call that the introducing of evil, which
the Eye of the Divine Nature saw to be good, shall we not
be confessing outright that the Lord of all is found to be
the Creator of things most base ?
I think then that those who are involved in the offences
just mentioned will at length blush. But since it is pro-
bable that some have chosen not only not to resist the un-
counsels of the Greeks, but even to defend them, come let
us consider the absurdity inherent in their doctrine in ano-
ther light also and, heaping up profitable arguments as auxi-
liaries, let us lead out the truth against their abominations.
For if according to you, sirs, at the, so to say, forcible invi-
tation of time, and on the compulsion of the hour, we are
drawn to ought good or the contrary, as it may be, then
superfluous (as it seems) were reason, guiding us to each ac-
tion, both counselling us to decline from ill deeds, and ex-
horting us rather to hasten after what is approved. For
what benefit (tell me) remains, what advantageth sound
reason, if I must surely suffer and advance even against
my will, whithersoever the hour invites and the season
chooses to compel ? it is meet then, as they say that pilots
of ships do, when they declare there is no hope of the
ship being saved in the peril of the storm, to let go every
rope, and undo the very tillers, no more enduring any
skill therein, and to commit it to the force of the waves
and to be tossed on the sea. For nought, nought (from
what has been already said) is either the gain to those
who desire virtue, nor yet will harm spring up to the
workers of evil, unless we receive from God according to
each one of the things we have wrought, and receive* re-
compense according to the quality of our actions. For (tell
me) will not the hour oftentimes mark out what is most
excellent, and the season without distinction profit, even
if I be taken in the basest deeds ? Again on the other
hand, the season will sometimes appoint not a single good
thing to some, but rather will bring, so to say, the hardest
of all things, upon those who have aimed at honouring
above all things the performance of good deeds.
no praise, no blame, we worse off than beasts. 527
But (Haply some one will say) it will be no such thing as Chap. i.
this, but the hour and season will give to each what suits
him.
Therefore the season will now reign over us, we will put
about the hours the dignity of Providence, having no more
thought of God, we will ask by prayer, of Him nought,
but of the time or the season. And what follows ? we shall
worship the creature more than the Creator, and blasphem- Rom. i.
ously give the glory of the Creator to things made by Him.
The disgrace hence accruing and the magnitude of the blas-
phemy, we shall see with no great trouble to have abom-
ination more open than that of women who are courtesans.
But what comes into our minds, we will say for profit's
sake. Superfluously, it appears, do the laws both of God
and man mark out to lovers of wickedness the punish-
ments suitable for them, and add honours to those whose
special aim it is to desire to live more rightly. For if no-
thing at all lies within our own wills, but all is subject
to the necessity from the hours, which lead us without
escape or power of refusal to both [good and evil], how
can we still rightly allow that praise is meet for the good,
and allot the contrary to those who are not so, as their just
meed ? Why (tell me) do the laws compel us to depart
from vice, and press forward after what is better, if others
hold the reins of our resolves, and easily bring us to what-
soever they please ? For they say and will have it so, that
human affairs are under the authority of the hours, taking
no thought of the absurdity thence resulting. For will
they not declare, even against their will, that he, .whose is
the supremacy over all things that are upon the earth, will
be more wretched than the very brutes, and will live in
pitiable state, and he who ought to excel by reason of his
nature, will be brought down to the second, yea, even to
the last place ? For if the beasts by their self-ruling im-
pulses, turn, no one hindering them, to what they please,
and admit what they know to be wholesome, and shun what
will hurt them, and we are in bondage to time, that bitter
master, and have the authority of the hours, a tyranny not
528
Hours given to all alike.
Book 5. to be escaped, suspended over us like a staff, shall not our
' condition be far worse than theirs is ?
But he will blush, as is probable, who would fain be for
(yea rather utter lies against) the hours and times, which
were never created for any such purposes, and rejecting the
absurdity of such opinions, will come forward saying : " We
do not, sir, declare that the hour nor yet the time or season
has authority over the affairs of men, but we say that there
are evil hours, and seasons too, which sometimes like raging
winds, spring upon us miserable."
But we shall answer, mad in mind, and steeped in
sheer a insanity, how is it that ye do not perceive that ye
arming your own mind against That Essence which is
above all ? for will not He be a worker of iniquity, if
ought of the things made by Him be wicked ? But this,
as we have mentioned it before, we will pass over, and will
rather endeavour to be persuaded by you, how the hour or
season could hurt us, or on the contrary rejoice us, did not
God order all things according to His will, and will that
thev should, as belonereth to ea^.h. civo either nam or con-
trariwise pleasure ? For we but now heard you say, that
nought of our affairs are under the authority of the hours,
but that some are by nature evil, and are borne violently
down upon us like the wind. But I do not think it will be
any hard matter to shew that this your argument is replete
with extremest folly. For who does not clearly see that
the twelve intervals of the hours are meted out, some to the
day, others to the night, and that night and day do not come
to one man, to another not, but pervade all things ? but their
evil, innate and unavoidably tending thereto, is not evil to
one, to another not, nor yet to one perchance, or a second,
but rather will bring harm in equal degree upon all, upon
whom the interval of night or of day comes ? How then
does it happen that in a single day or hour, one may see one
man prosperous and enjoying himself with many jovial
companions, so as to go to sumptuous feasts and gather to-
gether with much diligence his guests, and others you may
a cutpdrcp sheer, a conjecture of Dr. Heyse for a.K<kpir<?, fruitless.
Same hour Israel's deliverance, Assyria's overthrow. 529
clearly see in .opposite plight, so that one is often borne Chap. i.
forth to die miserably. What (tell me) is the reason, or
how is it possible, that in one single hour or period, one
person is found in the former state, another in the latter?
what will you call that hour ? evil, or the reverse ? for I
cannot say, looking at either side and finding one man
revelling, another lying a breathless and miserable corpse.
Will not then those opinions respecting the hours be .
proved an unlearned fable, and the inventions of devilish
madness ? I think all will agree to this without any he-
sitation, and will condemn those who hold such opinions.
And we might well, I think, be content with what has
been said, but lest by committing every thing to hazard
and conjecture I should leave an excuse for quibbling to
any, I will betake myself to history, and from facts will
confirm past all doubt the already beaten track of our ar-
gument. When the Assyrians then encompassing the holy
city (I mean the holy Jerusalem) were purposing to be-
siege it, their general, Rabshakeh, was first endeavouring
at one time by words of guile to undermine the minds of
the fighting men which were therein, at another thought
to do this by threats : and the blessed Hezekiah who at
that time held the kingly power trusted not in his forces,
but attributed the achievement of victory to God Who is
over all, and by most fervent prayer did he keep calling
for the alone aid which is from Him, and immediately did
God incline His Ear to the righteous man, and granted him
grace answerable to his prayers. For the angel of the Lord
went forth, as it is written, and slew out of the camp of the
aliens an hundred fourscore and five thousand. What then
will you say to this, o most excellent of men ? In one night
and in the same hour and season, the Assyrian fell over-
powered by Angel's hand, the multitude of them of Jerusa-
lem was saved, and the one were in the depths of misery,
the other in joy and delight. Where is the power of the
hour ? how was it apportioned unequally for* both ? and
for the one it wrought rejoicing, for the other an evil
death ? For you will not venture to call it two-natured and
vol. i. • Mm
De recta
fide pp.
2,3.
Isa.
xxxvii.
530 God directs our affairs and cares for us. Cheist
Book 5.
c. vii. 30.
2 hva-
■n-ridrjffai
Num.xvi.
82, 33.
Eccles.iii
1.
S. Matth,
x. 20.
8 fllKpOV
T7JS
&7TOTiVa-
xey *{-
14.
multiform, even though you babble exceedingly. The same
argument will hold as to Dathan and Abiram, who having
once made a sedition against the authority of Moses, and
fearing not unbidden to spring upon 2 the office of the
Divine priesthood, went down with all their household into
the depths of the earth; and they were in Hades, while
the rest of the congregation were preserved. But the ven-
geance surely should not forsooth, since it was not at all
that of Divine wrath, but of the hour, have burst forth
upon one part merely of the assembly, but should have
taken hold on the whole equally.
Let us not then admit that hour or day or season is
the giver either of sorrow or joy, in respect of its own
nature or however one might rightly speak of it ; but let
us grant the profit from the hour or season and contrari-
wise the damage, when we setting to either skilfully or
ignorantly, meet with results pleasant or otherwise. For
example, To every thing a season, as it is written, and to
know the fit times, is most useful, not to know them, re-
plete with damage. For in winter one ought not to make
voyages, to do so in summer is not ill-instructed. Being
thus minded we shall commit the helm of our affairs to
God the Lord of all. For if, according to the unlying word
of the Saviour, this little sparrow of no worth shall never
fall into a snare without the Will of God the Father, how
shall he who is so honoured and has the authority over all,
suffer ought contrary to his mind or wish, unless Provi-
dence brings upon him any of the things above mentioned
in accordance with the life of each ?
I will further add another thing which has been shaken
out and come forth of my memory 3 , exceeding kin to the
present matter, yea rather calling for the same investiga-
tion, though the solution be not hard, but most easy to the
man of full understanding and that hath the senses of his
understanding exercised to discern both good and evil. What
then is this, of which we so speak ? They of Cana, inhabit-
ing the country bordering on Judea, namely Galilee, were
once celebrating a marriage, and they invited the Lord to
blesses marriage. His dutifulness, unsubject to hours. 531
their banquet with His Mother and the holy disciples, and
the cause of this their feast was the marriage-bed. But when
sitting at meat with those who with Him were assembled
for this purpose, the Lord was there to bless that marriage
which He had ordained, wine began to fail the company.
But the Mother of the Saviour as still having authority
over her Son, by reason of His exceeding subjection, and
having now learnt by much experience Him too that hath
God-befitting Power, saith, They have no wine. For she
knew that He would perform, and that most easily, what-
ever the nature of things required. And the Lord said to
her, Woman what have I to do with thee ? Mine hour is not
yet come. The devout * mind, then, far removed from mon-
strous opinions, and fleeing utterly Greek superstition, will
receive piously what is said. For not yet He says, is the
time of My manifestation, i. e., by miracles, come. For be-
ing God by Nature, He was not ignorant of the time befit-
ting each work (how could He ?) But he who of his ex-
ceeding senselessness iurns about hither and thither (for
evil is a beaten track to the multitude, who suppose, as
certain trifling say, that Christ Himself also was subject
to the operations of the hours,) will be here proved by us to
have no understanding and by those very things by which
he looked to strengthen his own argument, by these will
he be condemned for the inherent absurdity of his tenets.
For if we grant that the nature of things is subjected to
the operations of the hours, and that therefore Christ said
to His Mother, Mine hour is not yet come, how (tell me)
when according to your abominable and most unwise rea-
soning He had not yet the operation of the hour to co-
operate with His Will, does He become the Creator of the
things asked for ? for forthwith He manifestly turns water
into wine. But if ye think that affairs must be subject to
the authority of the hours, how ought not the Lord at the
first not a whit to have attempted to accomplish what the
concourse of the hours did not grant ? But evidently He
took no thought of this, but gave them His Grace before
that time. The power of the hour was then no hindrance,
m m 2
Chap.I.
c. vii. 30.
Supra ii.
3.
lb. 4.
0€OS
532 Hour fit time for anything. People believe while rulers
Book 6.
c. vii. 31.
Rom.xiii
11, 12.
vrjtyiv
Supra
ver. 30.
• KO.KOV-
but since the time was not yet come for His proclamation
by miracles, does Christ say thus.
We are then set free from your surmises hereon, and
when hour is mentioned, let it be considered to be the
time which suits each work : and that we too are set free
from the necessity of the hours, I think needs no more ex-
penditure of words to prove : for we have already sufficiently
gone through this.
But we will endeavour to shew now, that we shall find
that hour in the Divine Scriptures signifies the time suita-
ble to each action. And the admirable Paul cries out and
indicates the meaning of the word hour, And that, knowing
the time, that it is the hour for you to awake out of sleep: the
night is far spent, the day hath drawn near. Thou seest
how having first put time, he added hour, as indicating by
the same, it, and not ought else. For it was time that
they who lay in the deep sleep of sin should rouse them-
selves and open their eyes to what was their profit, and be
raised to a God-loving watchfulness 5 .
31 Of the multitude therefore many believed on Him, and said,
The Christ when He cometh, will He do more miracles than
those which This Man did ?
How great the economy herein, and how fitly it hath
followed after those things, is meet to see. For having
before said that the Jews were seeking to take Him and to
enclose Him by the meshes of their senselessness, into so
cruel and unseasonably contrived danger, he shews the mul-
titudes of them that believe, that the ill machinations 6 of
their rulers against Him may at length be acknowledged.
So far are the people from desiring to rage against Him, that
they at length even gather some ideas from His miracles, and
openly confess that they ought to give heed to His doctrines.
For a report (it seems) was noised abroad throughout the
whole race of the Jews and spread throughout all their
country, that the Presence of Christ would be for some
mighty deeds, and that He would work exceeding miracles,
and introduce teaching more notable far and superior to the
plot against : rulers destroy the people. We know of all. 533
^
instruction of the Law. For the woman of Samaria, when Chap. l.
she came to Jacob's well to draw water and was convers-
ing with the Saviour, said, We know that Messias cometh Supra iv.
Which is called Christ, when He is come, He will tell us all
things. And the words, we know, here, we shall not reason- Supra p.
ably apply to the woman alone, but joining the whole race
of Samaritans and Jews, we shall confirm the argument we
have just adduced. These then now perceiving that the
glorious hopes commonly entertained of Him do not sur-
pass what was already present, well-nigh speak thus one
to another, For what hath the Law declared that Christ
should be revealed to us ? what manner of man hath
the word of the holy Prophets foretold ? a Worker of mira-
cles plainly and instructer in what is most excellent. But
we see that He Who is now come is wholly pre-eminent unto
both. What exceedingness 7 in miracles remains for them 7 , 6ir€ P^°-
who conceive of somewhat greater yet ? In what difficulty
has He failed ? what that is above utterance and miracu-
lous has He not wrought ? in whom shall we still seek
for more ? let us see whether Christ have not at length
reached the bounds of all marvel ! what is looked for in
Christ which is not apparent in this Man ? Shameless now
at length is the withholding of our faith, senseless our in-
difference, and quite unpersuasive the argument of delay
under colour of choosing the best. Let God be confessed :
for this the nature of things requires, even of those who will
it not.
Not unsuitably then nor unbecomingly, might one put this
in the mouth of the Jews. We must note however that
through the perverseness of the rulers the subjects perished :
for the one were most admirable guessers, led by the re-
nown of His Works to the duty of believing on Him, and
only waiting for the judgment of their rulers concerning
Christ ; and these were so mighty in savage cruelty, as
to attempt to ill-treat Him Who had been foretold for
vast hopes, and was accredited by what He had already
wrought.
534
Rulers destroy their people.
Book 5.
c. vii. 33.
Fs. ii. 3.
S. Matth
xv. 9.
Ex. xxiii,
7.
lb. 2.
32 The chief priests and Pharisees heard the people murmuring
these things concerning Him.
The multitude are with great reason indignant against
their rulers. For they were making a great outer y res-
pecting our Saviour Christ, not because He was a wondrous
Wonder-worker and beyond expectation, nor yet because
He came telling of things better than the legal worship ;
but because He was not yet accepted by the chief priests
and Pharisees, albeit having glory answerable to what was
spoken of Christ, and no whit inferior to what the common
reports tell of Him, or the word of the holy Prophets fore-
heralded. So then they justly accuse them of being over-
come with envy rather than really caring for the salvation of
the people. But the constant utterance of blame as to this
does not escape the knowledge of the rulers, and the mul-
titude (it seems) gave them offence, now reasonably aston-
ished at the Lord, and thirsting exceedingly to believe on
Him, and already ill enduring the yoke of the rulers' arro-
gance, and essaying to do that which is said in the Psalms,
Lei us break their hands asunder, and cast away their yolce
from us. For by not subjecting the mind of the people to
the commands of the Law, but placing them in subjection
to their own inventions, and teaching for doctrines the com-
mands of men, they, leaving the right way and beaten
track were conducting among precipices and foot-falls, those
who were even now ready to be saved and of themselves
were being led to rightness of conception.
And the chief priests and the Pharisees sent officers to take
Him.
Albeit the Law declared, The innocent and righteous thou
shalt not slay, and every where clearly crieth aloud, Thou
shalt not be with the multitude to do evil, the guardians
of the Law desire to kill, overbearing in respect of esteem-
ing Moses' Law holy, and accustomed to blame every one
who did not live in the same way. But caring nothing for
the Law in these matters, and so to say, spurning its most
precious things, they are zealous to take in their meshes
Chief Priests join with Pharisees. Wiclced war with saints. 535
Him That had done no wrong at all, but rather is now by
His very works accredited that He is indeed the Christ.
And surely (some one will reasonably say) these ungodly
rulers of the Jews ought, since they are learned in the
Divine Oracles and skilled in the Divine Laws, rather to
speak to the multitudes, to turn aside their clamour hereat
by reasonable arguments, and to thrust aside all suspicions
of envy, and turn them to think as they should do, if in
ought they, travailing with right surmises about Christ,
seemed to have fallen therefrom : they ought to have proved
by testimonies from the Prophets and, going in short through
the whole Divine Scripture, to have cleansed the multi-
tude from their errors and, as knowing more, to have
taught them clearer truth about Christ. But finding no. de-
fence from thence, in fear of the holy Scripture, as finding
that it agreed with the multitude in accusing them, they fall
into shameless daring, and strive to make away with Christ,
not being able to convict Him of any offence. And most
intolerable of all, this resolution is that not of chance
people, but the daring deeds of the chief Priests coincident
in mind with the Pharisees, albeit they ought to have led
them inasmuch as they were superior through the office of
the priesthood and, since they had the first place through
this, they ought to have shewn themselves guides in thoughts
of good also, and to have taken the lead in counsel not coun-
ter to God. But since they are outside of any good disposi-
tion, and have cast the Divine Law behind their own imagi-
nations, they are carried to that alone which pleased their
own undiscerning impulses. For the head has become the
tail, as it is written. For he that is chief follows, and con-
senting to the impiety of the Pharisees, makes now his un-
bridled attacks against Christ too. But without a cause is
ever found to be the war of the wicked against the pious,
and the mode of their contest so to speak halteth, unaided
by the auxiliaries 8 of reasonable causes, and merely ham-
pered by the disease of envy. For since they are not able
to compete with their mighty deeds, nor through equal
strength of soul 9 to attain coi'responding glory, or even by
Chap. 1.
c. vii. 32.
Deut.
xxviii. 44.
s tvpefft-
Koylons
9 tty ux'as
536 Good, present, convicts evil. Cheist foretells His
Book 5.
c. vii. 33.
1 TTOpJ-
Supra
ver. 25,
better deeds to be seen in better case, they fall into savage-
ness of mind, and foolishly arm themselves against the praises
of those who surpass them, zealous for the destruction of
what makes them to be disgraced. For evil is ever con-
victed by juxta-position with the better. For they ought
rather to desire by equal actions to equal them l , and to be
zealous rather to do and think the same with those who are
praised. But it was likely that the Pharisees should be bit-
terly disposed. For since they perceived that the multi-
tudes were murmuring, and even now in common talk one
to another saying, Is not This He Whom they seek to kill ?
lo, He speaketh boldly, and they say nothing unto Him :
do the rulers know that He is the Christ? repelling again
this supposition with the wickedness that was their foster
sister, they give orders to bind Him, and send out officers
to accomplish this very purpose.
33 Jesus therefore said unto them, Yet a little while am I with
you, and then I go unto Him That sent Me.
The Lord is not ignorant, inasmuch as He is by Nature
God, of the Pharisees' bloodthirsty deeds of daring, and
of the unholy design of the chief priests against Himself.
For with the Eyes of Deity He beholds now present and
mingled with the multitudes, the servants who had been
chosen by them to take Him. Therefore He makes His
answer common indeed as to all the people standing round,
yet having a special answer to them, and at the same time
teaches much that is profitable. For He threatens them
skilfully, yea He convicts them of pettiness of soul in
regard to those things at which they ought to be pleased :
and that in another way should their attempt be frustrate,
even though it were to take place ', and how, we will say,
going through the whole account. For in saying, Yet
a little while am I with you, He evidently all but teaches
them, Tell Me (says He) why are ye indignant as though I
were lingering too long in this world ? I am burdensome
to you, I confess it, and am no great pleasure to those who
honour not virtue; dashing in pieces him who loves not
return to Heaven; His gentleness oar Example. 537
God, and smiting at times with My rebukes the ungodly,
I am not ignorant that I have wrought hatred for Myself.
But do not thus untimely spread forth the net of death for
Me. Yet a little ivhile shall I be with you, I shall depart
with joy, when the fit time for My Passion comes, nor shall
I endure any more to be with evil men (for not pleasant
to Me, He says, is the abode with the bloodthirsting) I
shall depart from the ungodly, as God, but shall be with
Mine Own all the days of the world, even though I seem
to be absent in the Flesh. But in saying, I go to Him
That sent Me, He means something again of this kind : In.
vain did ye sharpen against Me (He says) the sword of your
own blasphemy. Why do ye tear yourselves to pieces
with fruitless counsels ? stay the weapon of envy, for it is
shot forth for nothing : it will not subject Life to death,
neither will corruption have the better of incorruption. I
shall not be holden of the gates of Hades, I shall not be
a dead body in your graves, I shall fly up to Him from
Whom I am, I shall ascend again to Heaven, seen as an
accusation of your blasphemy by both angels and men. For
the one shall marvel at My going up, the other when they
meet Me shall say, What are these Wounds in Thine Hands ?
And I shall say unto them, Those with which I was wounded
in the house of My beloved. The speech then has been
made in great meekness 2 and exceeding gentleness, for
our example in this too : whence Paul also says that the
servant of God must not strive, but be gentle unto all men,
in meekness instructing those that oppose themselves. For it
behoves the pious 3 mind to be free from all tumult and the
fierce motions of wrath, and to study to refuse as a wild
onslaught of waves what comes of pettiness of soul, and to
rejoice in thoughts of meekness like breezeless calms, and
to love to live as much as possible in longsuffering, to shew
himself forbearing to all, and hold fast a mind wholly good,
and make his conversation with his enemies not unseemly.
34 Ye shall seek Me, and shall not find Me.
This too He says skilfully and with much gentleness 4 . 4
Chap. 1.
c. vii. 34.
Zech.
xiii. 6.
2 Tim.
ii. 24, 25.
3 <pt\6-
Oeov
538
Christ's tender reproach. Occasion
Book 5.
c. vii. 34.
5 Kara rb
the more
obvious
meaning
apart
from
search
6 iv trapa-
PvffTlp
t alviyfua.-
rudws
Isa. lxi.
1,2 LXX
cf. S.
Luke iv.
18, 19.
8 VffTfOO-
fiovAtais
Hos. v. 6.
For it mean3 what taken generally 5 is not difficult of
comprehension, yet contains it some keen mystery hidden
within it 6 . For when He says that He shall ascend to
Him That sent Him, that is, to God the Father, even
though they yet attempt to plot against Him, and do not
cease from persecuting Him, He is saying that He That hath
ascended into the very Heavens can never be taken by them.
But the truer meaning and that which is darkly 7 signi-
fied, is this : I (He says) was sent to give you life, I came
to take away from human nature death which from trans-
gression fell upon it, and with long-suffering to bring back to .
God those who through sin had stumbled : I came to engraft
the Divine and Heavenly Light in those in darkness, and
moreover to preach the Gospel to the poor, to give recovery
of sight to the blind, to preach deliverance to the captives, to
proclaim the acceptable year of the Lord. And since it
seems good to you in your senselessness to drive forth
from you Him who sets before you so rich enjoyment
of heavenly goods, after a little I Myself will take Me
again to Him from Whom I am, and ye shall repent, and
consumed by unavailing after-counsels 8 weep bitterly for
yourselves, and though ye should fain find yet the Giver
of Life, ye shall not then be able to enjoy Him ye long for.
For after having once turned aside and departed from My
Love towards you, I shall wholly shut out from you what
is profitable to seek after.
Something of this kind we shall also find in the preach-
ings of the Prophets concerning them. For a certain one
saith of them of Jerusalem, With sheep and bullocks shall
they go to seek the Lord, and shall not find Him, for He hath
withdrawn from them. For they who would not when it
was in their power choose Life, and with foolish reasonings
thrust away the good that was in their power, how shall
they be fit any more to receive it ? and they who made
no account of missing the opportunity, how can they have
the good things out of their season ? For it is while the
opportunity exists and is yet present, that we must seek for
the good things that are in it and of it, but when it is now
must be seized at once, how 'painted in S. Cyril's time. 539
passed away and gone by, superfluous at last and most vain Chap. l.
is all seeking after the good things it contained. And
verily the blessed Paul saith, Behold, now is the accepted ^ C 2 0r '
time, behold now the day of salvation, and also, While we have Gal. vi.
opportunity, let us do good unto all men. For indeed, indeed
it beseems those who are good in their habits, not when
opportunity is now passing her prime 9 , to have to seek for' ™py-
her good things, but rather when she is commencing and
shewing so to say, her most blooming presence.
And one might yet say much more about occasion out
of the Divine Scripture, but leaving it for the labour-loving
to search them out, I will say a little thing common, and in
use among us, but which yet has no mean profit. They say
then that those who make pictures on tablets, when they
represent occasion in human form, represent the remaining
fashion of her body as pleases them, but the head alone like
this. They represent her behind as bald and very smooth,
touching it with brilliant tints : but from the middle of the
scull, they hang much hair over the forehead, full in front
and flowing : by this form itself signifying, that while any
occasion still exists, and meets us, so to say, face to face, it
may easily be laid hold of, but when it is now passed, how
can it any longer be taken hold of? being as it were bushy
and easy to hold, while yet present, but when passed, no
longer. For this the smoothness behind indicates, which
all but mocks the hand of him that would hold it. Since
then when occasions are passed, we have not what they
bring, let us not slumber when good things are present,
but rather watch, and not when^ search is useless, unwisely
use diligence to catch what is profitable.
And where I am, ye cannot come.
With greatest gentleness 1 does He again put the race of * 'A<rret6-
the Jews forth from the kingdom of Heaven, adding words TaTa
correspondent to those that He had already uttered, yet
concealing therein a deep Mystery. For applying our
mind more simply to the words, and admitting a more sur-
face consideration 2 thereof, we say that it signifies something 2 °-™pi~
of this sort, that He will in no wise be apprehensible by rfyOeup-
iav
540 Those who refect Him Christ parts with, the
Book 5. them, nor yet will fall into their meshes, having gone back
c vii 34) — —
' to the Father. For not accessible to them shall be the
Heaven too, and He That sitteth by God the Father Him-
self, how shall He be to be taken of them that seek Him ?
This one word therefore is not deep, but more suited to
the levity of the Jews, and superior to a their understand-
ings (for they are found ever to mind what is more low) :
but the exact and secret mind of the things said is after
this sort ; I (He says) having escaped the snare of your un-
holiness, shall be received back to God the Father; for I
shall surely prevent in My departure My worshippers, in
order that having shewn the way that upward tends, pass-
able to them too, I may have all with Myself. But ye
cannot come where I am, that is, ye shall be found without
lot in the Divine good things, ye shall be without share in
My glory and alien from co-reigning with the saints, un-
tasting shall ye abide of the gift that is in hope, unfeasting
3 waviiyv- shall ye be of the Divine marriage-feast, Mine assembly 3
piV shall ye not see, ye shall not ascend up to the mansions
above, nor shall behold the beauty of the Church of the
first-born, unseen of you shall be the city that is above, ye
shall not behold Jerusalem in her prosperity b : for there
shall My flock glorify Me, ye cannot come. For the Heaven
will not receive slayers of her Lord, nor the Cherubim open
the gates of Paradise for a people to enter in who fight
against God, never shall a man guilty of impiety against
Gen. iii. God appease the flaming sword, it only knows the pious
*%\66eov man an( l honours the devout 4 , and makes faith its covenant
of peace.
Some such thought as this shall we bring to what has
been said, from all sides tracking the sense which is true
and befits those who have understanding. But we will add
to them some few things, shewing for profit's sake that all
who attain unto devout habits, shall both be with and feast
with Christ : but they who go along with Jewish unlearn -
* iv afjieiyoffi : perhaps ovk iv &yueiVo<n, favourite quotation of his, Isa. xxxiii.
not above is the right text. 20, where the LXX has ir6\is irXovtrla,
b tr\ov<rlav 'lepovffaX))^., S. Cyril ap- a prosperous or wealth;/ city.
pears to have had in his mind a very
pious honoured by Him and abide with Him
541
ing, not so (whence could it be ?), but shall undergo the
bitter punishment of their unbelief. Let then the Divine
Paul come in crying aloud to those who have died to sin,
For ye died and your life has been hidden with Christ in God :
when Christ, your Life, shall appear, then shall ye also appear
with Him in glory : and again putting forth his discourse
on the resurrection, he says. And we which are alive, which
remain, shall be caught up together with them in the clouds,
to meet the Lord in the air, and so shall we ever be with the
Lord. And things akin to this is the Saviour Himself too
seen discoursing of to His disciples. For as He sat and did
eat with them, He says, But I say unto you, I will not drinlc
henceforth of this fruit of the vine, until that day when I drink
it new with you in the kingdom of Heaven : yea and to the
robber who hung on high along with Him, at the very
gates of death through faith in Him seizing on the grace
of the saints, He saith, Verily, verily I say unto thee, to-day
shalt thou be with me in Paradise. They then who by obe-
dience 5 have honoured Him, shall be with Him unhindered,
and shall delisrht them in the crnnfl things that na,ss under -
standing : but they who refuse not to insult Him with their
folly, albeit sons of the bridechamber c , shall go away in
sorrow to hell, to pay bitter penalties. For they shall be
cast out, as it is written, into the outer darkness. True
therefore will be the Lord saying darkly to the Jews, Where
I am ye cannot come.
35 The Jews said then among themselves, Whither will this man
go that we shall not find Him ? will He go unto the dispersed
among the Gentiles and teach the Gentiles ?
Seest thou herein again the wretchedness of Jewish
reasonings ? seest thou the most miserable surmise of gro-
velling mind ? for they do not say that He will ascend up to
Heaven, although they clearly heard, Yet a little while am
I with you, and I go unto Him that sent Me, but they are
imagining the 'country of the Gentiles, as though among
them were He That sent Him, unto Whom He promised
c Thus I have emended, the MS. gives, the real text is, is impossible to conjec-
koi'toi toD vvfi<f>uvos ovk forts vioi : what ture.
Chap. 1.
c. vii. 35.
Col. iii.
1 Thess.
iv. 17.
S. Matth.
xxvi. 29.
S. Luke
xxiii. 43.
s evirfi8fl-
S. Matth.
viii. 12.
Supra
ver. 33.
542 Gentiles' teaching prophesied, of old forbidden.
Book 5. to return. But the people of the Jews is hereby, as it
" seems, prophesying, albeit not knowing what it is saying.
6 ivfpyelas For moved by some Divine impulse 6 they present Christ to
the country of the Gentiles, in the way of a suspicion
thinking of what a little after became true. For He was
in truth about to go unto the Gentiles and teach them,
spurning Jerusalem the ungrateful mother of the Jews.
But note that they do not speak of this simply : for they
surmise that He will not only depart unto the dispersed of the
Gentiles, but in their stubbornness add, and will He teach the
Gentiles, that their suspicion may again beget for them a
plea of accusal. For the having intercourse with the dis-
persed of the Gentiles by reason of going through their cities
or countries, was a common thing among the Jews and
unblamed, but to explain the Law to aliens and to unfold
the Divine Mysteries to the uninitiated, was a matter of
accusal 7 and not unblamed by them. And verily God found
fault with some who were indifferent about this, saying by
the Prophet Jeremiah, And they read the Law without.
Keenly 8 then do they say that He will teach the Gentiles,
casting a slur on Him as readily transgressing the Law,
and from what He had afore wrought on the sabbath day,
believing that to do all things without heed, even if they
were counter to the Divine laws, was His habit and that He
thought nothing of it.
7 dia&c-
(iKTlfievov
Amos iv.
5LXX.
8 irticpus
37 In the last day of the feast, the great day, Jesus stood and
cried saying, If any man thirst, let him come unto Me and
drink.
We must search well in this too, what it is the most wise
Evangelist is hinting with some extreme great care, calling
the last day of the feast great, or what it was that induced
our Lord Jesus Christ, as of some needful reason and be-
longing to the time, to say on it to the Jews, If any man
thirst let him come unto Me and drink. For "He might have
used other words, such as, I am the Light, I am the Truth.
But turning His explanation to the matters of believing,
He hath introduced the word, let him drink, as something
Tabernacles feast of, regain of Paradise, brook, Christ. 543
necessary and due to the matters of the feast. And the
aim in what is before us I will endeavour briefly to say.
When therefore God was ordering what belongs to the
feast of tabernacles, He says thus unto Moses, On the
fifteenth day of the seventh month a feast of tabernacles unto
the Lord, and ye shall offer whole burnt sacrifices and sa-
crifices seven days, and the first day shall be notable hohj a .
Then after enjoining besides the mode of the sacrifices,
He added again, And in the fifteenth day of this seventh
month, ye shall offer whole burnt offerings unto the Lord
seven days, and the first day a rest 9 and the seventh e day
a rest 9 . And on the first day ye shall take you boughs of
palm trees and thick branches of a tree and fruit of a goodly
tree and willows and branches of agnus from the brook to re-
joice withal. Having then already in the second book gone
through every portion of the above cited passage and ex-
pended much discourse thereon, we will yet again make
mention of it briefly f . For we said that the feast of
tabernacles signified the thrice longed for time of the
resurrection : that the taking boughs and the fruit of a
goodly tree, and the other things besides, meant a recovery
of Paradise about to be given us again through Christ.
But that since it is put at the end that one ought to take
every thing out of the brook 1 , and again to rejoice thereof,
we said that our Lord Jesus Christ was compared to a
brook, in Whom we shall find all delight and enjoyment
in hope, and in Him shall delight us Divinely and spiritu-
ally. And that He is and is called spiritually a Brook, the
most wise Psalmist too will testify to us, saying to God the
Father about us, The children of men shall hope in the shadow
of Thy wings : they shall be inebriated with the fatness of Thy
House, and Thou shalt give them drink of the Brook of Thy
delights. And the Lord Himself somewhere in the prophets
Chap. 1.
c. vii. 37.
Lev.
xxiii. 34,
36, 35.
lb. 39,
40.
9 avd-
Travais
Supra p.
314.
De Ad.
p. 620.
1 or tor-
rent, x«»-
fidppov
lb.
Ps.xxxvi.
7,8.
d for holy convocation the LXX has
kA.ijt'Jj ayia, called out (or choice, no-
table) holy, and S. Cyril below alludes
to this.
e seventh. So the MSS. of S. Cy-
ril : eighth, "both Hebrew and LXX
and S. Cyril when citing the passage
more at length, De Ador. book xvii.
f S. Cyril does not appear to have
more than touched very briefly on the
subject in any part of this commentary
that we have : it is treated at length, de
Adoratione lib. xvii. pp. 619, 620.
544 Tabernacles feast of. Faith allowed to help others too.
Book 5.
c. vii. 38.
Isa. lxvi.
12 LXX.
3 K\T)Tr)V
S ClHpVWS
4 &yvov, a
tree like a
willow
5 irxv^ 111
says, Behold I am inclining to them as a river of peace and
as an overflowing brooh.
Since then the Law used to call the first and the seventh
day of the great feast notable 2 , the holy Evangelist himself
too called it great, not disregarding, it seems, the accus-
tomed habit of the Jews. There being then in the ordinances
about the feast a mention too of the brook, the Saviour
shewing that He is Himself that brook which was fore-
declared in the Law, says, If any man thirst, let him come
unto Me and drink. For see how He removes the mind of
the Jews away from the types in the letter and transfers
fitly 3 the things in figure, if at all they aid for the truth.
For I (He says) am the Brook which by the Lawgiver was
fore-proclaimed in the account of the feast. And if one
must needs take branches of willow and agnus 4 and thick
branches of trees from the brook, and Christ is not strictly
a brook, neither yet is the fashion 5 of the feast really in
these, but they will rather be symbols of spiritual things
which shall be given to the pious through Christ.
But seeing that we discussed these things more at large
in the second Book, as we have already said, we will not
repeat ourselves, but will rather follow on to the next.
38 He that believeth in Me, as the Scripture said, out of his belly
shall flow rivers of living water.
He shews that vast and ageless is the reward of faith, and
says that he who does not disbelieve shall revel in 6 richest
graces from God. For he shall be so replete with the gifts
through the Spirit, as not only to fatten his own mind, but
even to be able to overflow into others' hearts, like the river
stream gushing forth the God-given good upon his neigh-
bour too. This very thing used He to enjoin the holy
S. Matth. Apostles, saying, Freely ye received, freely give. And the
x ' ' wise and holy Paul too himself longing to be effectual unto
this writes, For I long to see you that I may impart some spi-
ritual gift. And one may see this most exceeding well in
both the holy Evangelists and in the Evangelic teachers
of the church, who on those who go to Christ through
8 ivrpv-
Rom. i
11.
Saints rivers. Scripture cited according to sense. 545
faith pouring forth most plenteous word of inspired 7 teach-
ing, spiritually delight them, no more suffering them to
thirst after the knowledge of the truth, with their wise
soundings all but crying aloud 8 into the heart of those who
are being instructed. Wherefore the Psalmist rejoicing in
spirit called out concerning them, The rivers lifted up, o
Lord, the rivers lifted up their voices. Great and mighty
sounded forth the word of the Saints, and into all the earth
went forth their voice, as it is written, and unto the ends of
the world their words. Such rivers did God, the God and
Lord of all, promise to set forth to us, saying by the Pro-
phet Isaiah, The beasts of the field shall honour Me, the dra-
gons and the daughters of the owl, because I have given water
in the wilderness and rivers in the thirsty ground to give drink
to My chosen generation 9 , My people whom I formed for My-
self to shew forth My praises. Very evident then it is that
the Saviour says that out of the belly of him that believeth
shall come forth the grace that through the spirit giveth
instruction and eloquence 1 , whereof Paul too maketh men-
tion saying. To one is given by the Spirit the ivord of
wisdom.
It is good to know besides that the Saviour applied to
His own words this saying, not exactly as it had been be-
fore put out by the Divine Scripture s, but rather inter-
preting it according to its meaning. For we find of every
one who honoureth and loveth God that he shall be like a
watered garden, and like a spring whose water fails not. And
what He says a little before to the woman of Samaria, this
now too He clearly declares. For there He says, Whoso-
ever drinketh of this water shall thirst again, but whosoever
drinketh of the water that I shall give him shall never
thirst, but the water that I shall give him shall be to him a
well of water springing up into everlasting life : and here
again carrying up the aim of His discourse to the same
meaning, He says, Out of his belly shall flow rivers of living
water.
8 I. e., not as a literal citation.
Chap. 1.
c. vii. 38.
7 iydeov
8 \apvy-
yl£ovres
Ps. xciii.
3.
Ps. xix. 4.
Isa. xliii.
20, 21.
9 yivos
1 StSaK-
t^v re
Kal i\\6-
yijxov
1 Cor. xii.
Isa. lviii.
11.
Supra iv.
13, 14.
VOL. I.
N n
CHAPTER II.
That after the Saviour's Cross at His rising again from the dead
vaytm the Holy Ghost took up His abode in us permanently ] .
39 But this He said of the Spirit Which they that believe on
Him should receive, for the Holy Ghost was not yet, because
that Jesus was not yet glorified.
2 ayxwol-
as
8 0fpnas
1 Sam. x.
6.
2 Kings
iii. 15.
S. Mark
zii. 36.
The sense of what is before us demands for itself keen
scrutiny and to understand sufficiently the depth of the
mystery will be (and hardly) the achievement of much
acumen 2 . For one who revolves in his mind and looks at
each of the holy Prophets, with reason goes first into deep 3
thoughts, How was the Spirit not, albeit so great a choir
of Prophets has been set forth who are found uttering in
the Spirit the Divine mysteries concerning Christ in many
words. For we do not go so far astray from fit thoughts,
as to deem that the mind of the saints was bereft of the
Spirit. For there shames us and as of necessity calls us
unto the belief that they were in truth Spirit-clad, the very
fact of prophecy and the things found in the holy writings.
For Samuel saith to Saul, The Spirit of the Lord shall
spring upon thee and thou shalt be turned into another man,
and of the blessed Elisha himself is it written, And it
came to pass as the minstrel was playing that the hand of the
Lord came upon him. And our Lord Jesus Christ Him-
self also testifieth of the blessed David that in the Spirit
he speak eth mysteries. And many things may one readily
heap up akin to what have been said, whereby one may
exceeding easily see that the saints are Spirit-clad. But
in things so obvious it were superfluous or even burden-
some to weary with long discourse. How the Spirit was
not, we must accurately search ; for I think we must deem
that the blessed Evangelist speaketh true.
Christ as Manreceived His own Spikit, Itlostgaveman bach. 547
Therefore the very truth, let God the All-wise 4 , know ;
for we ought not too busily to apply ourselves to things
above us. But as far as we can see by pious reasonings,
something of this sort comes to us. This rational living
thing on the earth, I mean man, was formed from the be-
ginning in incorruption. And the cause of his incorrup-
tion and of his abidance in all virtue was evidently that
the Spirit from God indwelt him ; for He breathed upon his
face the breath of life, as it is written. But he having
from that ancient deceit turned aside unto sin, then by
degrees in succession received much advance thereto, along
with the remaining good things he suffers the loss of the
Spirit and so at length became not only subject to corrup-
tion but also prone to all sin. But when the Framer of all
designed (doing exceeding excellently) to gather up all
things in Christ, and willed to recover again the nature of
man to its pristine state, He promises along with the rest to
give anew to it the Holy Ghost also, for no otherwise was
it possible to get back to unshaken stability in good things.
He defines therefore the time of the Descent of the Spirit
upon us, and promises saying, In those days (those of the
Saviour that is) I will pour out (to wit of My Spirit) upon
all flesh. But since the time of this munificence brought
the Only Begotten upon earth with Flesh, that is, made
Man of a woman according to the Holy Scripture, God
the Father began to give again the Spirit, and Christ
first received the Spirit as First-fruits of the renewed na-
ture. For John bare record saying, I saw the Spirit des-
cending from Heaven and It abode upon Him.
But He received It, how ? for we must needs investigate
what is said. Was it then as not having ? we say not so,
God forbid. For the Spirit is the Son's Own 5 , and not
supplied from without, as the things from God come to
us from without, but inexists in Him naturally even as in
the Father, and through Him proceedeth to the saints, ap-
portioned by the Father as beseems each. But He is said to
have received, in that He became Man, and it beseemed
man to receive. And He, Son of God the Father and
N n 2
Chap. 2.
c. vii. 39.
4 6 irdv-
roiv tSpis
Gen. ii.7.
Eph. i.
10.
Joel ii.
28.
Gal. iv. 4.
Supra i.
32.
5 "Riiov
TOU t'lOV
548 Christ for us receives His own Spirit, why Incarnate,
Book 5.
c. vii. 39.
Ps. ii. 7.
Heb. ii.
16.
lb. 17.
Ps. xlv.
7.
6 rb fiiffO'
v6vi)pov
begotten of His Essence even before the Incarnation, yea
rather before all ages, nothing shames when God the Fa-
ther says to Him when He became Man, My Son art Thou,
this day have I begotten Thee. For Him Who God before
ages was begotten of Him, He says that He has this day
begotten, that in Him He may receive us into sonship, for
the whole human nature was in Christ, in that He was
Man : so is He said to the Son who hath His Own Spirit,
to give It, that we in Him may gain the Spirit. For this
reason therefore does He talce hold of the seed of Abraham,
as it is written, and in all things was made Wee unto His
brethren. The Only-Begotten therefore receives the Holy
Ghost not for Himself (for His and in Him and through
Him is the Spirit, as we before said) but, since He, having
been made Man, had our whole nature in Himself, that He
might uplift it all transfashioning it unto its olden state.
Besides what has been said, we must consider this too.
For we shall see by going through wise reasonings, and
confirmed thereto by words out of the Divine Scripture, that
not for Himself did Christ receive the Spirit, but rather
for us in Himself, for all good things flow through Him
into us too. For since our forefather Adam being turned
aside by deceit into disobedience and sin, did not preserve
the grace of the Spirit, and thus in him the whole nature
lost at last the God-given good, needs did God the "Word
Who knows not turning, become Man, in order that by
receiving as Man He might preserve the Good permanently
to our nature. Of such mysteries will the Divine Psalmist
himself too be our exponent : for thus saith he to the Son,
Thou lovedst righteousness and hatedst wrong, therefore Ood,
Thy God, anointed Thee with the oil of gladness above Thy
fellows. For since (says he) Thou ever lovedst righteous-
ness (for Thou art Righteous, O God, never able to be
turned aside therefrom) and hatedst wrong always (for
■ hatred of evil 6 is innate in Thee of Nature as the Righteous-
loving God) : therefore hath God the Father anointed
Thee, for Thou Who possessest unchangeable Righteous-
ness as an Excellence of Thine own Nature, couldest never
our firstfruits lends us His Stability.
549
be moved unto sin which Thou knewest not : and thus, Thou
preservedst undoxibtedly in Thyself (in that Thou wert made
Man) to the human Nature, the Holy Anointing from God
the Father, i. e., the Spirit. The Only-Begotten was made
therefore Man as we, that in Him first the good things re-
turning and the grace of the Spirit rooted might be pre-
served securely 7 to our whole nature, the Only Begotten
and Word of God the Father lending us the Stability 8 of
His Own Nature, because the nature of man had been
condemned in Adam as powerless for stability and falling
(and that most easily) into perversion. As then in the
turning 9 of the first the loss of good things passes through
unto the whole nature : in the same way I deem in Him
too Who knoweth not turning will the gain of the abid-
ance of the Divine Gifts be preserved to our whole race.
And if we seem to any not to think and speak altogether
what is proper 1 , let him come forward and tell us why
the Saviour has been called by the Divine Scriptures the
Second Adam. For in that first one, the human race
proceeds from not being unto being, and having come
forth, decayed, because it had broken the Divine Law : in
the Second, Christ, it riseth up again unto a second be-
ginning, re-formed unto newness of life and unto a return
of incorruption, for if ought be in Christ, a new creature,
as Paul saith. There has therefore been given to us the
renewing Spirit, that is, the Holy, the occasion 2 of ever-
lasting life after that Christ was glorified, i. e., after the
Resurrection, when having burst the bonds of death and
appeared superior to all corruption, He lived again having
our whole nature in Himself, in that He was Man and One
of us.
And if you investigate the reason why not before the
resurrection but after it did the pouring forth of the Spirit
take place, you will hear in reply, Christ became then the
firstfruits of the renewed nature, when making none ac-
count of the bands of death He lived again as we have just
now said. How then should those be quickened before
the Firstfruit who come after It ? For as the plant will
Chap. 2.
c. vii. 39.
7 apap6-
TWS
8 rb a/j.e-
TdlTTWTOV
9 Tpoira7s
1 TO
1 Cor.
xv. 45.
2 Cor. v.
17.
2 T fc
Ttapairiov
I'lifl
550 Them of old the Spirit illumined, us He indwells.
Book 5.
c. vii. 39.
Infra
xx. 22.
Gen. ii.
7.
Infra xi.
25.
Gal. iv.
19.
3 5<x5ou-
Xiav
S. Matth,
xi. 11.
not shoot up from the earth, if it be not surely sprung
from its own root (for thence is the beginning to it of
growth) : so it were impossible that we having for our
root unto incorruption our Lord Jesus Christ, should be
seen springing up before our root. But He shewing that
the time of the Descent of the Spirit upon us was now
come, after the revival from the dead, He breathed on His
disciples, saying, Receive ye the Holy Ohost. For then was
the time of the renewal indeed at the doors, yea rather
within the doors. And let the searcher after learning again
see whether what we say on these things too be not true.
For in the beginning, as said the Spirit-clad, Moses, to us,
the Creator of all, taking dust of the ground and having
formed man, breathed upon his face the breath of life. And
what is the breath of life, save surely the Spirit of Christ
Who saith, I am the Resurrection and the Life ? But since
He fled away from the human nature, the Spirit which is
able to gather us and to form us unto the Divine Impress,
the Saviour gives us this anew bringing us again unto that
ancient Dignity and reforming us unto His own Image.
For therefore does Paul too say to certain, Little children
of whom I travail in birth again until Christ be formed in
you.
Let us consider again (for I will take up again the aim
of my discourse) that in the holy Prophets there was a
certain rich shining upon and torch -illumination 3 from
the Spirit, mighty to lead them to the apprehension of
things to come and the knowledge of things hidden : but
in those who believe on Christ, we are confident that not
torch-illumination simply from the Spirit, but the Spirit
Itself dwells and has His habitation. Whence rightly are
we called temples too of (rod, though no one of the holy
Prophets was ever called a Divine Temple. Since how shall
we understand this, and what shall we say when we hear
, our Saviour Christ say, Verily verily I say unto you, Among
them that are bom of women there hath not risen a greater
than John the Baptist, notwithstanding he that is least in the
kingdom of Heaven is greater than he ? And what is the
S. John Baptist attained bound possible without Baptism. 551
kingdom of Heaven ? The gift of the Holy Ghost accord- Chap. 2.
ing to that which is said, The kingdom of Heaven is within si Luke '
you : for the Spirit hath His habitation in us through xvl1 ' 21 *
faith. Seest thou then how He preferreth before every
one born of a woman him that is in the kingdom of Heaven
even if he be below the perfect ? And let no one think
that we make little of the glory of the virtue of those Saints
or say that those even of least account are superior. For
we say not so ; for incomparable is the beauty of their
conversation. But for clear understanding let us briefly
interpret what has been said by our Saviour. Great in
truth was the blessed Baptist and through all virtue most
renowned, attaining at last to the very bounds of that
righteousness which belongs to us, so that there is nought
above it. Yet did he who was in this case beseech of
Christ saying, I have need to be baptized of Thee and dost S. Matth.
Thou come to Me ? Seest thou how being perfect, as far
as pertained to men and the born of women, he beseeches
to be in a manner new-created and re-born through the
Holy Ghost ? seest thou how he yields the greater to those
new born, by his saying that himself has need of this ?
for if he were in better case not baptized, what per-
suaded him to beseech to be baptized? But if he knew
that he would be in better case, when baptism came, how
does he not yield the palm to those already baptized ?
Greater therefore than John himself does Christ say that
he is who is lesser in the kingdom of Heaven, i. e. the
new baptized, who has not as yet attained excellence in
work ; — in this only that the blessed Baptist was yet born
of a woman, but the other is begotten of God as it is writ- 1 S. John
ten, and has become partaker of the Divine Nature, hav- "f'v.'is.
ing indwelling in him the Holy Ghost and already called ? |* Pet *
a temple of God.
But I will recur again to what was before us. The
Spirit came to be in the Prophets for the need's sake of
prophesying, He indwelleth now through Christ in be-
lievers, having begun in Him first when He was made
Man. For as God He has unceasingly 4 the Spirit Who is 4 d ? m -
552 Christ for us receives His own Spirit. Two foretold, the Prophet
Book 5.
vii.40,41
5 ilXTTOpi-
fyv
irappTj-
alav
Deut.
xviii. 18.
Supra
ver. 37.
lb. 38.
Essentially of His Nature a and His own. He is anointed
' for our sakes and said to receive the Spirit as Man, not
for Himself bringing in 5 the participation of the Divine
good things, but for the nature of man as we have already-
taught. When then the Divine Evangelist says to us,
For the Spirit was not yet because that Jesus was not yet
glorified, let us understand him to mean the full and com-
plete habitation in men of the Holy Ghost.
40 Of the people therefore some when they heard this saying
41 said, Of a truth this is the Prophet. Others said, This is of a
truth h the Christ.
Astonishment-stricken are they at His confidence 6 as
being God-befitting, and seeing that His words no longer
suit the measures of man, they betake themselves to
memory of the Law, as having already fore-declared of
Christ, and saying that a Prophet should be raised up like
to the all-wise Moses who should interpret to Israel the
words from God. For so says God concerning Him to
the holy Moses, I will raise them up a Prophet from among
their brethren like unto thee, and. will put My words in His
mouth and He shall speak unto them all that I shall command
Him. From the quality therefore of His words, and the
superiority of His sayings, do they say that He is already
shewn to be Him who was fore-heralded through the Law.
For to whom will it belong to say, If any man thirst,
let him come unto Me and drink, and, He that believeth on
Me, as the Scripture said, out of his belly shall flow rivers
of living water, save only to God by Nature ? and this is
the Christ. And even though the Jews thinking meanly of
Him, call Him merely a Prophet, not knowing the excellence
above all of Emmanuel, but meting Him like one of the
rest, in this too again will they be caught applying them-
selves very much without understanding to the thoughts con-
tained in the Law : for they deem that the Christ is other
than the Prophet of the Law. And no marvel if the people
a rb ovffia>$5>s 4icire<bvKbs avrf ical avrqi Tlvevfxa" kytov.
XHwv alrov Uvev/xa. cf. m S. Cyril's ex- b S. Cyril with one or two MSS. adds
planation of his ninth chapter, ical ISiov this word,
exw T ^ e '£ civtov ical oiktioiScos €fj.ire<pvicbs
and Julias. People search Scriptures about Christ. 553
lack accuracy herein, where the God-opposing multitude of Chap. 2.
the haughty . Pharisees is itself found sick with an equal
ignorance with that of the people. For in astonishment at
the blessed Baptist it once said, Why baptizest thou then, ?/|j lpra1 '
thou be not the Christ nor Elias neither the Prophet ? For
whereas two were looked for as to come, I mean the Pro-
phet of the Law, i. e., Christ, and Elias, they were enquir-
ing about three, imagining that the Prophet was other
than Jesus. Seasonably therefore may one say of them
what is spoken by the Prophet Ezekiel, As the mother, so Ez . ek -
Iter daughter ; thy mother's daughter art thou ; for the peo- 44, 45.
pie is sick with a sickness kin to that of their rulers. But
we must observe that they were already full-prepared 7 to 7 vyrpevt-
believe, and are persuaded by the Saviour's words to marvel
at Him, yet not having the leading 8 of the rulers, they are 8 ™f Sa -
borne along a many-branching 9 path of ideas, some calling 9 itoAv(tx<-
Him and now believing Him to be the Christ, others the
Prophet, for the word of a truth annexed, has an emphasis
of reasoning now fully confirmed and bringeth in the idea
of faith accepted,
42 Others said, Doth Christ come out of Galilee ? said not the
Scripture that of the seed of David and out of Bethlehem
the village where David was Christ cometh ?
No careless search do the Jews make about Christ, for
they were found going through every idea and through
varied ideas gathering the perception of the truth. For
having first marvelled through His Words, and already
taken the eminent confidence x of His instructions as a ^appv^L-
dp
guide to their conjecturing something great about Him,
they search besides the Divine Scripture, thinking to find
thence a most unerring conception of Him : for so is its
nature". That He shall be therefore of the seed of the
thrice-blessed David and shall be revealed in Bethlehem of
Judaea, they believe, persuaded by the prophecies concern-
ing: this. For the Lord sware in truth unto David, saith Ps - ..
cxxxii*
somewhere the wise Melodist, and will not reject Him, Ofu.
c exei yap oiircc rfj <pv<rti rb irpayfia
554 Jews perplexity . Passion reserved for its time.
Book 5.
vii. 43, 44.
Mic. v. 2.
2 axapa-
S. Luke
iv. 16.
3 acpiKo-
V(ik6t€-
pov
the fruit of thy body will I set upon thy throne. And the
Prophet saith, And thou Bethlehem house of ~Ephrata, little
art thou to be among the thousands of Judah,for out of thee
shall He come forth unto Me to be Ruler of Israel, and His
Goings forth from the beginning, from the days of eternity.
But the unassisted 2 mind of the Jews was astray and failed
of Christ merely on account of Nazareth situate in Galilee,
wherein was the common report that our Lord was brought
up. For so says one of the holy Evangelists, And He
came to Nazareth where He had been brought up. But they
not knowing that He had been born in Bethlehem of Judasa
of the Holy Virgin which was of the seed of David (for she
was of the tribe of Judah by descent), from merely our
Lord having been brought up at Nazareth fall away from
the truth and miss of sound reasoning.
43 There was therefore a division among the people because of
Him.
To no purpose do they wrangle and are split into diverse
opinions, some supposing that He is the Prophet, others
the Christ. And the cause of their division, that they know
not Christ, nor understand the accuracy of the Holy Scrip-
tures : for else would they believing that none other is
Jesus than the Prophet of the Law, have departed from
their unseasonable dispute.
44 And some of them would have taken Him, yet no man laid
' hands on Him.
They who had been sent by the chief priests and Phari-
sees to take the Lord, made the dissension of the multitude
with one another a seasonable pretext for their daring
deed. For they imagined that they would with less dispute 3
suffer them to bear Him away, as no longer careful what
should befall Him, but that as having been an occasion of
fighting and disturbance, they would be altogether glad at
His being insulted. Yet no man laid hands on Him, not
from reverence to Him, nor yet putting the bridle of piety
upon their anger, but checked by His Might alone (for to
its own season did He give to endure His Passion for us).
Rulers anxiety.
55£
And hardly is the device of the Jews appeased 4 , restrained Chap. 2.
by the hindrance from above. For they might not attempt tsvo-u-
bloodshed before the time, but must await, ungodly though imT(W
they be, the time of ungodliness.
45 The officers came therefore to the chief priests and Pharisees ;
and they said unto them, Why did ye not bring Him ?
They who had been sent to hunt 5 our Lord, availing to 5 tojpSo-ai
accomplish nought of what had been commanded them
took themselves again to the rulers. And they are troubled
exceedingly at the arrival of the officers, not seeing them
bring Him Who was sought. And believing that what
they suspected had already happened, they are smitten with
no small fear. For since Christ was marvelled at for His
Signs above nature and His Words above measure 6 , they
were wasted with the envy that was their foster-sister, and
were again in no slight fear lest the people of the Jews de-
ciding that it ought to follow Him, should get clear out of
their hand. Supposing that this had happened (for things
suspected are evermore ready to be believed) they eagerly
TYJS iV
\6yois
virepPo-
A/fjs
enquire saying, Why did ye
1* h
runt
Him? What was
it that hindered you (say they) from bringing to its com-
pletion what was pleasing to the rulers ? We are more
ready to press forward to learn all, and sometimes not dis-
cerning what is sorrowful, in our eager desire even seize
hold on the perception of things we deprecate.
46 The officers answered, Never man spake thiis A .
Seasonable in truth is it to say of our Saviour Christ,
Who taketh the wise in their own craftiness. For behold,
behold as it is written, He removed the many -tangled 7 coun-
sel, and shewed the whole nature of affairs turned contrari-
wise, on all sides exposing the pollution of the rulers and
their unholiness of life as being feeble and perilous, who
refused not to fight against God. For the chief Priests
and Pharisees, fearing lest the people of the Jews should
be persuaded by the Saviour's words, send out officers to
take Him, thinking that Christ's being out of the way
d Thus reads S. Cyril xrith the uncial MSS. of the Alexandrine familj, B. L.
1 Cor. iii,
19.
Job. v.
13 LXX.
1 iroXv-
it\6kwv
LXX.
iro\vir\o-
kov S.
Cyr.
556
The officers felt Christ's greatness.
Book 5. would remove their care "as to Him. But what they sus-
' pected, this they that had been sent by them returned
actually suffering, and what it was like that they would
shudder at hearing, this they learn even against their will,
and hear unexpectedly from those who speak contrary to
their mind, Never spake man so.
But since they say these things in excuse for not having
brought the Lord, come let us expand what they said,*
every way considering the sense of what was spoken. For
if we delight ourselves (say they) in the teaching of the
holy Scriptures, if we boast that we have been instructed in
the Divine Laws, if we marvel at wisdom as some unearthly
good, why do we impiously drive away One so wise, and
wrong in no small measure Him Whom least we ought,
seeing that we rather owe Him special Love : yea we sub-
ject our own heads to tfhe perils of the Law, thirsting to slay
without cause an Innocent and Righteous One. With such
a thought may we suppose that the officers' words were with
reason replete.- But i" think that looking at Never spake
man so. one may say somewhat keener 8 . For they well-
nigh say thus, Not reasonably do ye blame us who could
not now bring you Him That was sought : for how could
one compel even against His Will a Man Who in regard
to His Words possesseth Divine Nature ? for He spake
not as man, nor were His Words those befitting man, but
they belong unmistakeably to Him Who is God by Nature.
For let any say, if any (they say) of the holy Prophets can
be found to call himself a brook, or who dared say, If any
man thirst, let him come unto me and drink ? when did the
mighty Moses himself say to us, He that believeth on me,
out of his belly shall flow rivers of water of life : these things
we heard Him say. He therefore is by Nature God Who
V^aAau- without peril exalts Himself 9 in words above man. But
xovfieyos ^ attempt to hunt as though by necessity and compulsion
Him Who is above the creature, how will one not say that
it is most perilous? or how could He be taken by us against
His Will, Who is as far above us as God above Man ? TJie
officers put forth therefore as an evident proof of the Lord
Exod
xxiii.
8 7TLKp6
repov
Supra
ver. 37.
lb. 38.
The riders despair. 557
being by Nature God, the words Never spake man so. On Chap. 2.
all sides is the God-opposer smitten, and through what he vu '
thought to attain his desire 1 , through the very same is he l rhiroeov-
unwitting slain.
47 There answered them the Pharisees, Have ye too been
deceived ?
It seems likely that the officers were more strongly
Jewish 2 , and ever cleaving to the Pharisees and sharing ' ivro ™-
3 o ° repov
their common mind, and ever soused 3 with the words of lovSatCfiu
their rulers, were persuaded to think the same with them, tAov/j.4-
as being ever with them. But when they came, no ways vovs
bringing the Lord, but astonishment-stricken beyond their
expectation, and late and only now marvelling at Him
Whom they ought not to have hated at the beginning, and
thinking that all the rest ought to be persuaded by them :
they say with a kind of deep anguish, Have ye also been de-
ceived ? And understand how this saying is replete with a
sort of despair of any hope as regards the people. For as
though the rest of the multitude had already been deceived,
so many as were not over-stable, they put forth their fear as
to the officers. For the remaining multitude (says it) of
the common people who are not versed in the sacred Scrip-
tures, nor yet fortified by cleaving to us, let it be granted
(if so be) to them to be joined to Him with inconsiderate
impulses, and easily-caught 4 to agree to what He hath said ™™"~
and done : but whence hath this error been admitted by you arws
too ? how have yourselves also been deceived ? what was it
drew you off from your love to us, albeit withered in equal
unbelief with us ? something like this does the Pharisees'
word seem to tell us.
48 Hath any of the rulers or of the Pharisees helieved on Him ?
49 but this people who knoweth not the law are cursed.
They fall away to their wonted boastfulness, casting im-
putation of unlearning on those who marvelled at Jesus as a
wonder-worker and as bringing in things God -befitting,
and crown their own heads alone with skill in the law and
558 Deeper punishment of knowledge, real ignorance of Law.
Rom
23.
S. Luke
xii.47, 48.
Book 5. knowledge of the holy Scriptures. And because themselves
' ' consent not to those who rightly marvel at these things,
they believe that they are full of virtue. And as though
the Law bade them find fault with things worthy of marvel,
and cast a perverse judgment on things that surpass won-
der, they plume themselves not a little, demented and of too
5 oirai5eu- great lightness easily cast into all uninstructedness 5 . And
whence they the rather ought to acknowledge Jesus now
present, thence are they taken wronging themselves and
^^■n- § weighting their collar, as it is written, for professing them-
selves to be wise, they became fools. Albeit it had been far
better to confess that they knew not the Law, than thinking
and saying that they knew it well, and then dishonouring
Him That was proclaimed thereby, to fall into keener doom
and be pierced with woes past escape. For he which Jcnew,
(He says) his Lord's will and did it not, shall be beaten with
many stripes, but he that knew not and did not, shall be
beaten with few stripes. Therefore in confessing that they
know the Law, themselves full well accuse their own unbe-
lief, and laugh at the multitude as unlearned and therefore
caught 6 by our Saviour's miracles, then unable to dissuade 7
them through the declarations of the Law, they boastfully
Ouvu' msu ^ calling them uninstructed who were ready to under-
stand. For this is ever the wont of more ignorant teachers
who having nought to say of what they are asked, repel by
anger the minuteness of enquirers. And they say that
they who believe are cursed, while themselves would more
rightly be persuaded to say this of their own selves. For
it better befits the unbeliever to be accursed, seeing that
the Law declares clearly of the Prophet our Saviour Christ,
And it shall be whosoever will not hearken unto the words
which that Prophet shall speak in My Name, that soul shall
be destroyed from among his people.
50 Nicodemus saith unto them, he who came to him aforetime 6 ,
51 being one of them, Doth our law judge a man before it heareth
him and know what he doeth ?
One of the rulers is Nicodemus, and he is numbered
e So reads S. Cyril with the MSS. of the Alexandrine family B. L.
yrivevfMe
vov
change
their per
suasion
Deut.
xviii. 19,
Acts iii.
23.
Nicodemus pungent reproof, his cowardice. 559
among those who had authority, yet not wholly unbeliev- Chap. 2.
ing nor altogether vying with their folly, but already ' '
pricked, not indeed having his love to Christ yet free, yet
to some degree feeling shame at 8 the convictions of his 8 * v ™-
conscience. For that he came to Him by night, and affirm-
ed that he knew well that He was a teacher come from God Sup™
and that no one could do such signs, except he had God
with him, I think that all have learnt, the blessed Evange-
list having clearly said it at the beginning. He therefore
marvelling at Jesus along with the multitudes, is somewhat
smitten at being styled along with them cursed. For con-
sciousness f is quick at persuading not to be quiet in things
contrary to one. As therefore aggrieved hereat, he re-
turns upon them equal insult, not yet openly, but putting
forth against them his indignation in words which have
their strength 9 out of the Law, and not in unveiled open- 9 -rhinOa-
ness. For whereas the Law (he says) tells judges on each
question before them, And thou shalt enquire diligently Vent.
with exactness and clearness, whether it be so ; ye judged
recklessly those who had not been yet called to trial, and
before hearing ought of them, ye bring against them so
hasty a sentence. It is ye therefore (he says) who are
more truly cursed,' despising the Law. For it is written,
Oursed is every one that continueth not in all things which Gal. in.
are written in the booh of the Law to do them. For in that Deii™™
he is indignant at the Pharisees for condemning the people XXV11 ' ^
for only marvelling at Jesus, it is clear that he agrees
with those who do believe. For being still sick of an
harmful shame, and not yet mingling boldness with his
zeal, he permits the faith that is in him to be not seen
uncovered a , but casting about it dissimulation like a dark- 1 yv^v
some cloak, he as yet conceals that he is on Christ's side ;
yet is he sick with a grievous sickness.
For we ought to believe fearlessly 2 , glorying rather than 2 Kwno-
ashamed, practising a transparent openness 3 , and refusing 3^ ap p^ ff (.
slave-befitting dissimulation, for therefore did the wise av
trb awetdbs, often used for conscience, ness that tells one that any thing said of
seems here to mean only, the conscious- another will apply to him too.
560 Nicodemus' reproof: Pharisees' fault-finding .
Book 5.
c. vii. 52.
2 Tim. ii.
15.
Rom.i.
16.
Paul declare that lie that rightly divideth the word of truth
ought to be a workman unashamed, and himself too shewing
the virtue that shone forth in himself somewhere says, For
I am not ashamed of the Gospel, for it is the power of God
unto salvation to every one that believeth.
Keen therefore (for I will resume again what I was say-
ing) is Nicodemus' speech : for why did himself alone speak
and withstand the words of the Pharisees, albeit their bloody
confederacy had many others in it ? But it is clear to every
one, that since he was numbered among those who marvell-
ed at Christ) he is shewing that they are accursed in their
turn who lay a curse upon those whom they least ought.
If' ? 52 They answered and said unto him, Art thou too of Galilee ?
search and see that out of Galilee hath not arisen a prophet.
Being a Jew (it says) and home-born, why dost thou
feign to have no knowledge of the Galileans, and art
strangely co-ignorant of our matters with those who are
absolutely ignorant ? and being most conversant with the
most sacred Scriptures, and versed in tho appointments of
the Law, whence knewest thou not (he says) that it is not
possible to look for a Prophet out of the Galilseans ? This
then is the aim of the Pharisees' words. But we must
notice this again : they spurn the multitudes as knowing
nought of the things they ought to have had accurate
knowledge of 4 , and finding fault with their extreme want
of learning, and loathing them and. haughtily styling them
uninstructed, themselves are caught sick of yet worse, and
no wise differing from their inexperience. For those on
receiving the miracles done through Christ, and gathering
little by little faith in Him, at one time said, Christ when He
cometh, will He do more miracles than these which this man .
hath done ? at another time drawn off from so right an opin-
ion, they missed only from Nazareth being situate in Galilee
wherein the Divine Scripture proclaims that the Lord was
lb. 41, 42. brought up, and they therefore said, Doth Christ come out
of Galilee ? said not the Scripture that of the seed of David
and out of Bethlehem the village where David was, Christ
4 *|€7rf-
ffraffdui
Supra
ver. 31
A Jew one by birth not by upbringing.
561
Deut.
xviii. 18.
cometh? But these loudly laughing at the ill-instructedness Chap. 2.
of the people and calling them cursed therefore, were in no ib. 49.
superiority to their ignorance. For see they too say, Search
and see that out of Galilee hath not arisen a prophet.
But one may with reason moved against them say, ye
who yield to none the palm in ill-instructedness, ye who
have missed 5 and are hard, where is the boast of your pride, 5 & T evKToi
a footprint of wisdom in you ? where the understanding
that belongs to those learned in the Law? for we ought
not to doubt of our Saviour Christ, but to believe, nothing
hesitating, God the Father saying of Him to holy Moses, A
Prophet will I raise them up from among their brethren like
unto thee. From among their brethren, how must it not surely
mean of the Jews and of Israel ? Verily ye shall not need
accusers from without, yourselves of yourselves shall be con-
victed of being without understanding. For whereas our
Saviour Christ teacheth and openly saith, I have come down supravi
from heaven not to do Mine own will but the will of Him That
sent Me, ye were then thinking bitter things, and full besides
of no slight wrath, ye said again, Is not this Jesus the son of ib, 42.
Joseph, whose father and mother we know ? how saith He now,
I have come down from heaven ? Since then thou confessedst
in plain words that thou knewest exactly His father and mo-
ther, thou knewest surely that He is of the root of Israel :
how then saidst thou that He was a Galileean Who was
born of Jews ? how an alien Who was of Israel ? for not
surely the having been brought up in Galilee, and having
spent some time there, removes him that is of Israel from
his race, since nought would hinder him that is sprung
of Galilaeans from being a Jew by race if he should come
into the land of the Jews. Vain therefore is it for the
Pharisees wise in their own conceits to say of Christ our
Saviour, that out of Galilee hath not arisen a Prophet. For
they should rather have enquired how it was that He Who
was of Jewish parents came to be a Galilasan, and so at
length to consider His bringing up at Nazareth, and not on
this account stray away from believing.
But we must observe again that no wise able to find fault
vol. 1. 00
562 Without Christ they missed of light, He the
Book 5.
c. viii. 12,
^ Supra p.
542.
Supra vii
37.
Lev.
* | xxiii. 40.
6 avva-
(ppaluo-
vras
•
!
Supra p.
75.
7 ISltes %
with His miracles, albeit whetted to the uttermost hostility,
they gainsay from merely His country, since He was (ac-
cording to their surmise) from Galilee. Their suspicion
thence being therefore loosed, not doubtful at length would
have been their faith, if they had been wise g .
viii. 12 Again therefore spake Jesus unto them, saying, I am the
Light of the world.
As we said that Jesus had made His Discourse in
accordance with what was written of the feast, when at its
last day He was standing crying, If any man thirst, let him
come unto Me and drink, because the oracle of Moses had
made mention of the brook : so now too does He make His
explanation most seasonable, and due to the nature of
things. For since He saw that the teachers were partners
in folly 6 with the multitudes and that the laughers were
sick of the like with them they laughed at, drenched (so to
speak) all of them in one night of unlearning and seek-
ing to get hold of His Mystery yet finding nought at all,
He brings forward the reason of tho want of understand-
ing that is in them, crying, I am the Light of the world.
Ye (He says) going through the whole holy Scripture and
thinking to test the things spoken of Me through the Pro-
phets, are far astray of the way of Life. And no marvel :
for He is not in you Who revealeth mysteries and illu-
mineth the whole world, and like a sun shineth into the
hearts of them that receive Him. And needs must he
who has not within him the Divine and spiritual Light
surely walk in darkness and stumble on many absurdities
therefrom.
But that the Only-Begotten is by Nature Light, as beam-
ing forth from God the Father Who is by Nature Light,
we have shewn at great length in the first book, on the
words, He was the Very Light.
But we must note again that He says that He is the
Light not specially or solely 7 of them of Israel, but of all
b The history of the Woman taken in place as do most of the oldest MSS.
adultery is omitted by S. Cyril from this also.
Light of all, forsoolc His old people, One Incarnate. 563
the world. And herein He tells a thing most true : for He
says that He it is Who infused into all the nature the light
of understanding 8 , and like some deposit of seed sowed
the understanding befitting man in every one who is called
into being, according to what is said of Him, He was the
Very Light Which lighteth every man that cometh into the
world. But I think, that there is something keen 9 deep
buried in the words. For if what He had said were not re-
plete with something of this kind, He would have merely
said, I am the Light. But since He hath added, Of the world,
I think that now too He wills something of this sort to be
hinted. God was known in Judcea alone, in Israel alone
was His Name great ; and all the rest of the earth a deep
darkness filled, not one of those that were in the world pos-
sessing the Divine and heavenly Light, save only Israel.
But as then while all the nations in this world were
together banished from the knowledge of God, and lay as
it Were in some rank of their own, the Lord's portion was
His people, Israel the cord of His inheritance : so again when
the spiritual sun was transferred unto the whole world, and
the light taken away from them of Israel and removed unto
the Gentiles, Israel was found to be external to all l : for
while they waited for light darkness came to them, as it is
written, awaiting brightness, they walked in gloom. Not in
vain then saith the Saviour when communing with the
Pharisees, I am the Light of the world, for He threatens
well that He will remove from Israel and will transfer the
grace unto the whole world, and will spread forth the ray
of Divine knowledge at last upon others.
But we must observe that although by His hearers He
was seen as Man and with flesh, He does not say, In Me is
the Light, but, I am the Light, that none divide Christ after
the Economy of the Incarnation into a pair of sons : for
One Lord Jesus Christ, as Paul saith, both before Flesh and
with Flesh, and One and Alone in Verity Son is the Word
of God the Father, even when He was made Man, not counted
apart from the Temple that was taken of a woman : for His
Own 2 is the Body, and to wholly sever after the Incarnation,
oo 2
Chap. 2.
c. viii. 12.
8 rb
vot\tov
(pais
Supra i. 9.
9 1flKp6v
Ps. lxxvi.
1.
Deut.
xxxii. 9.
1 e|« TWV
'6\ccp, not
included
in the
world that
was
lighted
Isa.lix.9.
ICor.
viii. 6.
2 avrov
yhp ISiov
564 Teaching of elder Jews pattern to those noiv.
Book. 5. as regards Sonship, is not free from "blasphemy. But we
' must know that though we say that the Word of God was
made Flesh, we do not say that He was clad in flesh alone,
but in the word flesh we signify the whole man.
He that followeth Me shall not walk in darkness, but shall have
the light of life.
He is again persuading them on all sides to aim at hunting
after what is profitable, and to desire rather to be led by His
appointments, than to choose to follow their own unlearning
and bereave themselves of everlasting life. He shews how
great shall be the profit to those who are obedient to Him,
l Tim. ii. seeing He is by Nature Good and willeth all men to be
saved and to come unto the knowledge of the truth. But since
He knew as God that they would gainsay, He fashions His
speech after ah elder image of things and from what had
befallen their ancestors He declares plainly that the desire
to follow Him will be to their great profit. It was written
then of them of Israel, that in the daytime also He led them
with a cloud and all the night with a light of fire. For when
they were crossing the wide desert, hasting unto the Land
of promise, a cloud was suspended over them like a roof in
the day driving off the sun's flame, by Divine Counsel that
is : by night a pillar of fire contending with the darkness
and marking out to the travellers their un-erring road did
lead them. For just as they who -at that time followed
the guiding and conducting fire, escaped straying, and
were borne straight forward along their right and holy
ground, recking nought of night or darkness : so he that
followeth Me, i. e., who goeth in the track of My teachings,
shall in no wise be in the dark, but shall gain the light of
life, that is, the revelation of My mysteries able to lead him
by the hand unto everlasting life. The Lord being a skill-
ful workman in His speech, in no wise provokes the Phar-
isees, who rage and rave not a little, by telling them more
openly that they shall both abide in the dark and shall die
in their unbelief: but in other guise does He tell them
this, transferring unto the better the force of His speech.
Ps.
lxxviii.
14.
Objection to witness to oneself futile.
565
For whereby He here promises that he who has chosen to Chap. 2.
follow Him shall have the light of life, by this same does He
shew covertly, that by refusing to follow they shall have
dearth of that light which availeth to recover them unto
life. For is it not clear to all and unhesitatingly to be re-
ceived, that to those who flee what cheers 3 , the reverse 3 « Mv^y
must needs befall ? True then was the word of our Saviour
and undoubted that which was contrived through His skill.
13 The Pharisees therefore said, Thou bearest record of Thyself,
Thy record is not true.
Dull and slow is the Pharisee, and most hardly led unto
the power of seeing the Godhead of the Lord : he errs again
by reason of the flesh, and imagines nought beyond what he
sees. For while seeing that He uses utterances 4 beyond
man and hearing words most God-befitting, he yet conceives
of bare man, not looking to the illustriousness of the God-
head nor opening the eye of his understanding to look at
Emmanuel. For to whom wilMt belong to say, I am the
light of the world, save to One and Alone God That is by
Nature ? who of the holy Prophets dared to say such a word ?
what angel ever burst forth such a word ? let them traverse
the whole God-inspired Scripture and search into the sacred
and Divine Word, and shew us this. But they making no
account of what necessarily follows 5 , deem that they ought
to contradict, and advance hotly to what alone they know
accurately, accusal out of love of fault-finding, For they
depreciate Him as not being the Light of the world, ac-
cusing the things spoken by Him, affirming that not true is
His record. For they are wise to do evil, but to do good they
have no knowledge, and suppose that they can overturn and
that by chicanery 6 His record, attempting to invalidate it
from just merely our own customary ways, not by the
commands of the Law.
For where does the Law (let them tell us) say that a
man's testimony of himself is invalid ? For wearisome I
suppose and unendurable at timj3s is a person's witnessing
excellences to himself: and verily the most wise compiler
}>rjfj.a(ri
Supra
ver. 12.
' TOIV
uvayKul-
Jer.iv.22.
6 KOl
acpoSpa
566
Saints have witnessed to themselves,
Book 5.
c. viii. 13,
Prov.
xxvii. 2.
1 Sam.
xii. 5.
Ps. xcix.
5-7.
7 ffVVTpi-
Xovtrap
Ps. vii.
3,4.
LXX.
Jer. xv.
16, 17.
Acts xxii
3.
1 Cor. iv,
4.
of Proverbs saith, Let thy neighbour praise thee and not thine
own mouth, a stranger and not thine own lips. Yet not alto-
gether false is that which is said by any of himself. For
let any of the Pharisees come forward, and let him tell us
what we shall do when the blessed Samuel testifies most
excellent things to his own self. For he is somewhere found
to be making his defence to those of Israel and saying, The
Lord is witness against you and His anointed is witness this
day that ye have not found ought in my hands. But if the
Law forbad any one to witness to himself, how (tell me)
came Samuel to set it at nought, albeit the Divine Scripture
saith of him, Holy h was Moses and Aaron among His priests,
and Samuel among them that call upon His name, they called
upon the Lord and He answered them, in the pillar of the cloud
did He speak unto them, they kept His testimonies and the or-
dinances that He gave them. Seest thou how he was con-
joined with Moses as having virtue commensurate 7 with
him, and is witnessed to by the Spirit as an accurate keeper
of the Law ? How then did he trangress the Law by wit-
nessing to himself, will one say ? But he did not trangress
it; for he is witnessed to as keeping it, and he hath wit-
nessed to himself. The Law then forbids to none to witness
to himself. And moreover what shall we say, when we see
the blessed David saying, Lord my God, if I did this, if
I recompensed those that recompensed me evil ? yea moreover
the blessed Jeremy saith, Lord God of hosts, I sat not
in the assembly of the mockers, but was circumspect because of
Thy Hand ; and the most wise Paul again, though taught
according to the perfect manner of the law of the fathers, as
himself too testified, openly cries out, For I am conscious of
nought of myself.
Let the Pharisee therefore say again of each of these,
Thou bearest record of thyself, thy record is not true, even
though to those who refuse not to chide the very Lord of all,
11 S. Cyril joins on the holy at the end
of ver. 5 to verse 6 ; not following here-
in the LXX as at present punctuated.
There is a remarkahle citation of the
passage in Origen (ii. 515 A) quoted by
Holmes. He omits, of the clause 8n
dyios icrrt, the words '6ri and iffri and
joins S.yi6s to verse 6 just as S. Cyril does
here ; citing the passage thus, worship
at His footstool, Holy was Moses 8fc.
it does not necessarily involve falsehood.
567
the behaving most ill to the rest is a matter of course 8 . But
this we say, resuming again what we were saying, that the
contradiction of the Pharisees is no necessary one taken out
of the ordinances of the Law, but made only out of what
prevails in common custom, and from the habit not seeming
to be one befitting good 9 people. And their contradiction
out of the Law is rather railing, to steal away those who
are already marvelling at Him and are persuaded that they
ought to believe. For they revile Him as not true, and
damaging the credit of what He just now said, the wretched
ones draw forth the destruction of blasphemy upon their
own heads.
Chap. 2.
c. viii. 14.
8 (irHj\a-
rov a car-
riage
road, not
needing
toilsome
foot tra-
velling
14 Jesus answered and said unto them, Though I bear record of
Myself, My record is true, because I know whence I came and
whither I go.
On Christ saying that He is what He is by Nature and
truly (for He openly declared, I am the Light of the world) Supra
the multitude of the Pharisees unrecking of danger 1 deemed i <pl\ Kiv-
that He spake falsely . For in their exceeding folly they Sv " os
knew not that when some set forth their own nature and tell
what is essentially inherent in them, we shall not, if we
think aright, suppose that they do so out of boasting, nor
shall we say that they are bent on hunting 2 vain - glory, 2 <t>i\o-
but rather that they declare what they really are. As for r>p * iV
example we say that when an angel pointing out his own
nature says, I am an angel ; when a man shewing what he is
says, I am a man : yea, if one should clothe with voice the
sun, and it teaching the property of its nature should say,
I hasting around the circuit of the heaven, let forth bright
light to those on the earth : — one would not reasonably
suppose, that it were witnessing to itself things not its, but
what it really was by nature. In the same way (I deem) as
to our Saviour Christ too, even though He says that He is
the Light, He will say the truth, and will be found boast-
ing not less than they in things external to Him.
The many therefore living in ill-instructedness, not un-
derstanding Emmanuel, suppose that He is vain-glorious
568 Whence I am, God of God ; whither, leaving them.
Book 5.
c. viii. 14.
Supra
ver. 13.
1 S. Pet.
ii. 22.
lis
Eph. iv.
10.
Infra xii
35.
and attack Him as though one of us, and have not shud-
dered to say, Thy record is not true, to Him Who cannot lie,
for guile was not found in His Mouth, as it is written. But
it behoved Him to lead by the hand them who were astray,
having fallen away exceedingly from the truth, and gone
away from right reasoning, and in all forbearance to tell
them that they had missed of what was becoming, unholily
ascribing the love of even lying to Him Who is from above
and begotten of God the Father. For true (He says) is My
record, even though I bear record of Myself. For in men is
sometimes seen the desire from self-love of witnessing
things most excellent to themselves, even though they have
them not (for prone to ill is their nature) ; but to Me (He
says) belongs not the power of being sick of the same ills
as those on the earth. For I know whence I am, Light of
Light and Very God of Very God the Father, having the
Nature that is beyond the reach of infirmity. For even
though (He says) I became Man because of My Love for
men, yet not on this account shall I be deemed bereft of
God-befitting Dignity, but I remain what I am by Nature,
God. A clear proof of this, is My knowing ivhither I go :
for I shall ascend unto the heavens to the Father of Whom
I am. This I suppose one would say pertained not to a
man as we are, but to Him Who is by Nature God even
though He became Man. Hence the words I know whence
I am, indicates that the Son is by Nature of the Father,
and the whither I go, a demonstration of God-befitting Au-
thority (for He will ascend as God, above the heavens, as
Paul saith) ; yet hath it some fit threat, even if not alto-
gether clear, against the impiety of the Jews. For that
He shall full soon depart altogether from their race, does
He here evidently say ; and leaving them in dearth of the
Divine Light, will prepare them for being in ignorance and
deep darkness, as He shews them elsewhere more clearly :
for He says, While ye have the Light, walk in the light lest
darkness come upon you.
Christ a Physician most kind and forbearing . 569
15 Ye judge after the flesh, \ judge no man.
We shall again find the Lord of all using gentleness most
worthy of love ; for not with equal wrath does He repay
those who blaspheme Him, albeit knowing that they ought
to participate in bitter punishment : but imitating the more
gentle of physicians, He will (I deem) in this too be rightly
marvelled at. For they often make no account of the
slights of the sick, but forbearing most patiently make
their skill helpful to them, curing what gives them pain,
and railed at at times, they explaining what is for the good
of health persuade them to be diligent in what is for their
good and make known the cause of their sickness. And the
Lord Jesus Christ both bears with those who blaspheme Him
and reviled He does them good, He binds up the wounds
of them who insult Him : yea and most clearly counts up
to them the causes 3 of their unbelief in Him, whence their
sickness befell them. For ye (He says) judge after the
flesh, i. e., ye err, and with great reason, since ye look to
this flesh alone, albeit ye ought far rather to give heed to
the magnificence of the deeds : believing that I am such an
one as you because I am clothed in your flesh, ye have been
greatly deceived, and not contemplating the deep mystery
of the Economy with Flesh, ye put forth a most ill-advised
judgment against Me, saying that the Truth lies. But I
shall put off judging you until another time, for God, sent
not His Son into the world to judge the ivorld, but that the
world might be saved.
I think then that the question before us has been solved
not amiss 4 : but one may going through other thoughts
also make the sense clear as far as we are able. Ye (He
says) judge after the flesh, I judge no man. Having nought
at all (He says) to find fault with and not able to reason-
ably blame My Wonder- workings, ye depreciate them only
on account of the flesh, and because I am seen a Man as
you, ye impiously class Me as nothing. But I (He says) do
not for this condemn you ; for not because ye are men by
nature, shall I therefore esteem you as nothing nor for this
shall ye render account to the Judge. I find not fault with
Chap. 2.
c. viii. 15.
3 lytcXl)-
fnara
Supra iii.
17.
4 OVK
aKo/xipws
570
The Son the Judge : the Father
r f
ver. 16.
i*f
Book 5. the nature, I condemn not Mine Own creation, I say not
' that there is any transgression in man from his being man.
Yet ye by reason of the flesh esteem Me as nought, and for
this did ye condemn Me : but I have not so reckoned of you,
but knowing that a great and honourable thing is man
even though he be made of earth, albeit Yery God and in
the Form of the Father Who begat Me, I humbled Myself
taking servant's form and made Man : in respect of which
alone am I now condemned by you, albeit Myself condemn-
ing no man for this. And if I judge My judgment is just
and true because I am not alone but I and the Father that
sent Me.
„ Doth then/' will haply one say of those who think con-
trary to the doctrines of the Church," the Son know how
„to judge aright, only for this reason, that the Father is
„ with Him when He does so ? This being so (and that in
„ truth) what yet hinders from saying that the Son is in a
,, way directed unto uprightness through the Will of the
„ Father, not possessing this in perfectness, nor able of
„ Himself to act irreproachably ? }i
What then shall we too respond to their words ? Im-
pious, sirs, is your idea and most befitting Jewish folly
alone, for not as though not possessing the power of judging
rightly of Himself, does the Son so speak ; for the Psalmist
will testify to Him saying in the Spirit, God is a Righteous
Judge. And that none other save He is Judge, Himself
will be our witness, saying in the Gospels, For neither doth
the Father judge any man, but hath given all judgment unto
the Son. Hath then God the Father given the judgment
to one who knoweth not to judge rightly ? But any one (I
suppose) would attribute to the uttermost folly so to deem
of the Righteousness of the Father, i. e. the Son. For
the Father knoweth His own Offspring and gave Him
judgment, and by giving it, clearly testifies His Power to
judge aright. It is therefore most manifest, that not as
being impotent to judge justly does He say that the Fa-
ther co -judges with Him, but the words are replete with
some thoughts akin to those above and in sequence.
Ps. vii.
11.
Supra v,
22.
approves the Son and co-witnesses to Him. 571
What then He wishes 'to make known, we will clearly
say. Ye (He says) leaders and teachers of the Jews,
made an evil and most unjust judgment against Me : for
by reason of only the flesh, ye deem ye ought to esteem
Me as nothing, although I am by Nature God. But I
when I begin to judge of you, shall not put forth such a
judgment against you, for not because ye are men by
nature, shall I therefore deem it fit to condemn you : but
having the Father in all things Co-willer and Co-judge, I
condemn you justly. And why ? Ye did not receive Him
Who cometh from Heaven, ye have not ceased to insult Him
That was sent to you from the Father, ye depreciated Me
Who came for the salvation of all, for merely the flesh's
sake, spurning far the Law which was ever dear to you.
For where (tell me) doth Moses bid you condemn any
because he was a man by nature ? Ye therefore judge
and reckon unjustly : for ye have not the Law as your Co-
willer 5 herein, but by yourselves are bold to every daring
deed, having not the inspiration of the Divine will : but I
not so, for having in Myself the Father as My Assessor
and Co-approver 6 in all things that concern you, I judge
most justly in giving up to desolation your whole country,
and burying it in the misfortunes of war, yea in expelling
from the very kingdom of Heaven those who have so raged
against Him who willeth to save them, and who for this
cause came in man's form.
Chap. 2.
viii. 17,18.
5 crwfde-
6 avvfipo-
ixov . .ical
<rwei/5o-
ktjtV
1 7 And in your Law it is written that the testimony of two men
18 is true : I am one that bear witness of Myself and the Father
too That sent Me beareth witness of Me.
Having said that God the Father will co-judge and co-
condemn those who blaspheme against Him, He taketh
the pair of Persons unto something else that is profitable.
For I (He says) will not refuse to tell you what I am by
Nature. For I am the Light of the world. And I would not Su pr»
. ver. 12.
seem to any to be fond of boasting : for not in external en-
dowments but in those that accrue to Me Essentially do I
glory. But if in saying this, I seem to you not competent
572 The Father's Nature in the Son therefore Re
Book 5.
viii. 17,18.
"' ffVfl-
tyrjcpiov-
y.ivov
; t f
8 to ira-
vrovpyi-
Kbv
Infra ver.
28.
lb. xiv.
10.
9 atrapd-
\AaKTOi
&va<t>vs
to receive from you approval for truth, because I am alone
and have witnessed to Myself, I will take to Me God the
Father co-working and co-witnessing ' to My Endowments.
For He co-works with Me (He says) as ye see, and co-oper-
ates. For as far as regards human nature, I should not do
any thing at all, if I possessed not the being God by Nature :
as far as regards My being of the Father, and having in
Myself the Father, I confess that I can accomplish all things,
and am witnessed to by the Nature of Him who begat Me :
for as having Him in Myself by means of Sameness of Nature,
I come to the achieving of all things unhindered. For our
Lord Jesus Christ hath of the Divine Nature all-creative
Power 8 as God even though He became Man, and He is wit-
nessed to by the Father, having Him Co-worker in all things
according as is said by Him, Of Myself I do nothing, hut the
Father that dwelleth in Me, Himself doeth the ivories. But
we deem that the Father co-works with the Son, not as
introducing some other power of His own for the achieve-
ment of the things done, to one who was wanting in power
(for if we thus conceive, we shall concede that both the
Power of the Father and that of the Son are surely imperfect,
if ought of miracle be wrought by Them Both, as though
One were not sufficient for the need) but conceiving of, and
taking the words in more pious wise, we shall say that
since there is in Father and Son One Godhead, and the un-
differing 9 Authority and Power of the Same Nature, the
works of the Son will surely be those of God the Father,
those again of God the Father, the works of the Son.
But He saith, I do nothing of Myself, not as though
a servant or under-worker, or in position of a learner, and
waiting to be commanded by the Father, or instructed
in order to accomplish wonders : but rather signifying with
all precision, that having sprung of the Essence of God the
Father, and like Light produced l Ineffably and without
beginning from His Innermost Bosom 1 and Eternally co-
with Him, and conceived of and being the Image and Impress
of His Person, He hath the same Mind so to speak with Him,
' $k rwv aSvrwv olvtov K6Kiruv,from the shrine. His Bosom.
!'!.
does nothing of Himself. Father and Son Go-witnesses. 573
and the same energy in everything. For that He might Chap. 2.
c viii ly»
clearly teach that He is Oo-willer in all things with Him
Who begat Him, He says, I do nothing of Myself. Just as
though He said, I am not turned out 2 to any private will of 2^^-
My own, which is not in God the Father. Whatever the (rA " tl
Nature of the Father wills and judges 3 , this same is surely 3 \ yl(e-
in Me too, since I beamed forth of His Bosom, and am the
Yery Fruit of His Essence.
Hard then are these things to explain, and that which is
unattainable by the very understanding may not without
difficulty be unfolded through the tongue : nevertheless
bringing such things as far as in us lays to a pious view 4
we shall gain to ourselves heavenly reward, and thus preserve
our mind unwounded and unmoved by turnings aside unto
ought else.
But we must note that the Saviour adding and crying to
the Jews, And in your Law is it written, persuades the Phari-
sees as of necessity to admit the pair of Persons. For I (He
says) bear witness of Myself, and the Father will be with Me
herein : will therefore the pair of witnesses confirmed by the
book of the Law, be accepted by you, or will ye again, look-
ing only to your envy at Me, not keep even the Law that ye
admire ?
4 dewplav
19 They said therefore unto Him, Where is Thy Father?
In this too most especially may one, I deem, and with good
reason cry out against the stolidity of the Jews^ uttering
that word of the Prophet, Behold foolish people and without Jer. v. 21
heart. For after much discourse and often with them from
our Saviour Christ, Who over and over makes mention of
God the Father in Heaven, the wretched ones sink down
into so great folly as to dare to say, Where is Thy Father ?
For they think nought at all of Him Who is His God and
Father in the Heavens, but look round at 5 and seek for 3 wfp<-
Joseph, believing him to be Christ's father and no other- Tai
wise. Thou seest then how they have been with reason
called a people verily foolish and heartless : for able not so
much as to raise the eye of their understanding above
574
Jews bowed down dote blaspheme.
Book 5.
c.viii. 19.
Ps. lxix.
23.
6 dlT€KTlJ.
Ps.
cxxxix.
7-10.
Jer. xxiii,
24.
Acts vii.
49.
things of earth, they shew that true it is which was said
of them, Let their eyes be darkened that they see not, and
bow Thou down their back alway. For of irrational crea-
tures is the back bowed, for they have this form from
nature, and there is nothing of uprightness in them. And
the mind of the Jews has become in some way like the
beasts 6 and has declined ever downwards, seeing nothing
of heavenly things. For shall we not by the very fact
itself, instructed aright in this matter, think and judge
truly concerning them ? for if they had at all thought of
God the Father in Heaven, how would they have sought
in place the Unembodied? how (tell me) would they, say-
ing most unadvisedly of God Who filleth all things, Where
is He, not fight with the whole Divine Scripture, albeit
the Divine-speaking Psalmist, going through (as he was
able) his words about God, and attributing to Him the
power of filling all things, says, Whither shall I go from
Thy Spirit, and from Thy Presence whither shall I fee? if I
ascend up into heaven, Thou art there, if I go down to hell, be-
hold Thou, if I take my wings at morning and depart unto
the uttermost parts of the sea, even there shall Thy Hand lead
me and Thy Right Hand shall hold me. Yea and God Him-
self Who is over all, shewing clearly that He possesseth
not nature circumscribed by space, saith to those so un-
holy Jews, Do not I fill heaven and earth, saith the Lord ?
what house will ye build Me, or what the place of My rest ?
Heaven is My Throne and earth My footstool. One may
therefore see the Jews in all things without understanding,
when they say to the Saviour Christ, Where is Thy Father ?
except they say this of His reputed father after the flesh,
in this too doting.
But it is likely that the words of the Jews had some
other deep meaning. For since they thought that the
holy Virgin had committed adultery before marriage, there-
fore they rail most bitterly against Christ as not even
knowing from whom He is, saying, Where is Thy father ?
doting.
The Father and Son Icnoivn Each through Other. 575
Jesus answered, Neither Me do ye know nor My Father, if ye Chap. 2
had known Me, ye should have known My Father also.
c. vni. 19.
True is the word and in no respect can it be accused of
lying. For they who indeed suppose Christ to be of Joseph,
or of fornication, and who know not that the Word beamed
forth of God the Father, how will they not with reason hear,
Neither Me do ye know nor My Father? For if they had known
the Word that beamed forth of God the Father, and was for
our sakes made in the flesh, according to the Divine Scrip-
ture, they would have known Him too Who begat Him.
For most accurate knowledge of the Father is through the
Son implanted 7 in the understanding of the more zealous 7 tyylvt-
after learning, as He too affirmed, saying unto God the
Father, I manifested Thy Name to the men, and again, Thy In ff a
knowledge was made marvellous by Me. For since we know Ps.
the Son, we know by Him Him Who begat Him. For 6 lxx.
through Both is brought in the perception 8 of the Other : 8 irtplvoia
and when the Father is mentioned, the memory of His
Offspring surely comes in with it, and again with the sig-
nification 9 of the Son, the Name of Him Who begat Him a <rww'<?
comes in too. For therefore is the Son a Door (so to speak)
and way leading unto the knowledge of the Father. And
so does He say, No man cometh unto the Father but by Me. Infra xiv.
For we must needs first learn (as is possible) what the Son
is by Nature ; and so, as from Image and most accurate Im-
press, understand well the Archetype. For in the Son is the
Father seen, and in the Nature of His own Offspring as in a
mirror, is He Perfectly seen. But if this be true, as it is
true, let the God-opposing Arian blush. For needs must
the Impress of His Essence be in every way and manner
like to Him, lest ought else than what the Father is, be
supposed to be perfectly 1 beaming forth in the Son. And if J &»<*?«-
He love to be known in the Son and to shine forth in Him, "^^
He knows (I suppose) of a surety that He is Oonsubstantial
too, and in nothing whatever inferior to His Own inherent
Glory : for He would not have chosen to be believed to be
in lesser case than He is by Nature. And since He loves
576 Son Equal to Father ; Joseph taken economically.
Book 5.
c. viii. 19.
and has willed this, how must we not needs now confess
that the Son is every way like the Father, in order that
through Him we may know Him also That begat Him, as
we have already said, ascending aright from the Image to
the Archetype, and be able to have an unblameable concep-
tion of the Holy Trinity ?
Thus then he who knoweth the Son, knoweth the Father
too.- But consider how the Lord after having said the truth
to the Jews, interweaves some other device also in His
speech ; for having said clearly, Neither Me do ye know nor My
Father, He draws gently off the mind of the Jews, that they
should not think only humanly of Him, nor suppose that He
is in truth the son of Joseph who was taken economically
but should rather seek and enquire Who is the Word in
Flesh, Who His Father by Nature.
CHAPTER III.
That no work of Jewish might was the Suffering on the Cross, nor
did Christ die from the tyranny of any, but Himself of His own will
suffered this for us that He might save all.
20
These words spake He in the Treasury as He taught in the
Temple, and no man laid hands on Him, because His hour had
not yet come.
The most wise Evangelist profitably makes plea in behalf
of the saving Passion and shews that the Death on the Cross
was not of human necessity, nor did Jesus suffer death against
His will from the tyranny of another, but rather did offer
Himself for us a spotless Sacrifice to God the Father by
reason of His inherent love for us . For since He must needs
suffer (since thus would the imported corruption and sin and
death be overturned), He hath given Himself a Ransom for
the life of all. What then will be found in the words before
us making for l the saving Passion, and what of profit the aim i <rv«/« 7 o-
of the thoughts therein is replete with, do thou again hear. pe,W
For Christ (he says) was speaking these words not outside of
Jerusalem, nor in any city of those round about, nor yet in
a more insignificant town or village of Judaea, for He was
standing by the very treasury, i. e., in the midst of the very
courts in the Temple itself was He making His Discourse
on these matters. But the Pharisees, albeit deeply cut to
the heart and grieved exceedingly at what was said by Him,
laid not hands upon Him, when it was in their power most
easily to do this ; for He was, as I said, within the meshes.
What then was it that persuaded to be quiet even against
their will, those who are raging like fierce beasts ? what
was it that checked their anger ? how was the bloodthirsty
heart of the Pharisees charmed ? Not yet, he says, had His
hour come, that is, not yet was the time of His Death at hand,
VOL. I. p p
578 Christ suffered to save us willingly and when
Infra x,
18.
Book 5. by no other hand marked out for the Saviour Christ, nor yet
' cast upon Him by fate (as the lying fables of the Greeks
say) or by the hour (after their babbling speech), but rather
marked out by Him according to the good pleasure of God
the Father. For being God by Nature and Yery and un-
knowing to miss of what was fit, full well did He know how
long time it was right to live in Flesh with those on the earth,
and when again to depart to heaven, having destroyed death
by the death of His own Flesh. For that not by the tyranny
of any, was death brought upon Him That is by Nature Life,
is I suppose clear to all who are wise : for how should the
bonds of death prevail over the Life by Nature ? and the
Lord Himself somewhere testifieth saying, No man tdketh
My life from Me, I lay it down of Myself : I have power to lay
it down, and again I have power to take it. For if the time
in which He must surely suffer death, were laid down as of
necessity by some other, how should we find it in His own
power to lay down that Life ? for it would have been taken
even against His will, if His Passion were not in His own
power. But if He lays it down of Himself, we shall see the
Passion to be not in the Power of any other but in His own
Will. For then did He permit to Jewish folly to go through
to its own end, when He saw that the fit time for His Death
had now come.
Let not then the haughty Pharisee brag of his own daring
deeds, nor puffed up with exceeding ill-counsel say, If Christ
were by Nature God, how came He not to be without my
meshes ? how escaped He not my hands ? for he will hear
in reply from those who love Him, Not thy meshes, sir,
prevailed, for it were nought hard for God supreme over all
to crush thy snare, and pass forth of the net of thy impiety :
but the Suffering was the salvation of the world, the Passion
the undoing of death, the Mighty Cross the overthrow of
sin and corruption. This He knowing as God, submitted
Himself to thy unholy daring. For what, tell me, was the
hindrance to thy enfolding Him then especially when thou
wert gnashing thy teeth at Him, as He was teaching by the
very treasury ? and if it was the work of thy might to over-
He would, He Life by Nature, and gave us to God. 579
come Christ, why didst thou not make Him a prisoner then? Chap. 3.
But thou stoodst in anger unmitigated 2 to bloodshed all c \ viii ; 21
revealed, yet doing nought of the things thou wouldest. aKpaTV
For not yet did He will to suffer, Who was persuaded by
thy mad folly, as by bits which may not be snapped. These
things may one with reason opposing to the vain talk of the
Jews, shame them even against their will, into not bragging
of what they least ought. And one may well admire the
holy Evangelist reasonably shewing, and clearly saying that
the Saviour was teaching these things in the temple by the
Treasury and no man laid hands on Him : for he was wit-
nessing so to speak to Christ's own words, which He said
to the Jews when they were at hand to take Him, As against s. Matth.
a robber are ye come out with swords and staves for to tahe Me ? xxvi> 55 '
daily did I sit teaching in the temple and ye laid no hold on
Me. And one would not (I suppose) say, if one thought
rationally, that He was blaming the Jews, that they had not
brought on His Passion untimely, nor yet that letting slip
the right time, they were advancing too slowly to shed blood :
but rather He is convicting them, as unwisely supposing that
they should have prevailed even against His will, and could
have seized by force Him who may not suffer except He will.
For I was sitting teaching in the temple and ye laid no hold
on Me, for then I willed it not, nor would ye now avail to do
this, except I willingly subjected Myself to your hands.
Hence one may on all sides see, that no work was it of
Jewish might to put our Lord to death ; but to their unholy
daring may one attribute the attempt, to our Saviour Christ
the will to suffer for all, that He might free all and, having
bought them with His own Blood, present them to God the
Father. For God, as Paul saith, was in Christ, reconciling 2 Cor. v.
the world unto Himself, and in all forgiveness 3 restoring that »%«*,«-
which had fallen away from friendship with Him, unto what KdKWS
it was in the beginning.
21 He said therefore unto them again, I go My way, and ye shall
seek Me and shall die in your sins.
That we must needs take hold of the present time for what-
ever one may receive profit from to oneself, does Christ here-
p p 2
580
After-counsel useless ; death in sin eternal
Book 5.
c. viii. 21.
cf. Ps.
lxxxvi. 5.
as LXX.
I.e.
5 &Trpa-
KTOV
Isa. lxvi.
24 LXX.
in well declare unto us. For to be too late in what is good
and to take after-counsel for what is profitable, clearly
brings no gain but ministers wailing befitting the neg-
lect. Our Lord therefore being good and gracious 4 , as it is
written, both bears with those who dishonour Him and
aids those who insult Him and is found as Grod superior to
all the littleness of man. Yet "does He for their good
threaten to depart from them, and says plainly I go My
way, that He may implant in them a more resolved mind,
and that they considering that they ought not to leave their
Redeemer when present frustrate 5 of His work, He may
whet them to pass on to the faith and may make them now
at length more ready unto obedience. And having cried
out, I go My way, and threatened departure from the whole
nation, He subjoined economically the damage therefrom
ensuing unto them. For (He says) Ye shall die in your sins;
and we shall see the nature of the thing bringing in the
truth of what is said. For they who did not at all receive
Him Who came to us from Heaven that He might justify
all through faith, how shall they not beyond all contradic-
tion die in their sins, and not receiving Him Who can
cleanse them, how will they not have lasting defilement
from their impiety ? For to die unredeemed, yet laden
with the weight of sin, to whom is it any doubt where
this will conduct the soul of man ? For deep Hades will,
I deem, receive such an one, and he will continue in great
darkness, yea he will inhabit fire and flames, with reason
numbered among those of whom it has been said by Pro-
phet's voice, Their worm shall not die neither shall their fire
be quenched, and they shall be for a sight to all flesh. Where-
of that they may escape the trial, Christ kept manifoldly
calling them to a speedy turning away from their wonted
unbelief, saying not only that He should leave them and
go away, but also of necessity putting before them how
great misfortune they will thence undergo. For ye shall
die (He says) in your sins. But since He put in between,
And ye shall seek Me, and hitherto we do not find the
Jews seeking Him, we shall reasonably go to some other
death, remorse there. Lesson from loss of health. 581
S. Matth.
viii. 12.
Prov. v.
13.
Heb. iv.
1.
lCor.
ix. 24.
meaning: for He must needs be True. For even though Chap. 3.
they now in the body and yet in full enjoyment 6 of the 6 's M ^ ai .'
pleasures of the flesh, for their exceeding senselessness C«W«>i
seek not their Redeemer, yet when they wretched fall
into hell and have their abode in the place of punishments,
when they are in the ill itself, then, then will they seek
even against their will. For there (He says) is weeping
and gnashing of teeth, each (it is likely) of those there
wailing his carelessness in what was good, and well-nigh
saying what is in the Book of Proverbs, I have not obeyed
the voice of him that instructed me and taught me. There-
fore as Paul saith, Let us therefore fear lest, a promise
being left us of entering into His Best, any of you should
seem to come short of it. For we must run, that we may
obtain, and not by our disbelief insult Him Who draws
us out of bitter bondage, but submit ourselves and with
upturned hands lay hold on the grace.
and whither I go, ye cannot come.
Not only does He say that they shall die in their sins, but
declares clearly that, ascending not to the mansions above,
they will remain outside of the good things of the kingdom :
for they who received not Him Who came from above, how
could they also follow Him ascending up ? Double there-
fore is the punishment to them who believe not, and not in
any single thing their loss. For just as they who have
fallen into bodily loss of health must needs suffer and endure
the trials 7 of the suffering and besides be deprived of the \ ra 8e<>/ek
pleasures of health ; so and not otherwise do they who have ° yr " J ' aTa
departed into Hades, and there undergo punishment pro-
portionate to the sins, both endure the state of punishment
and lose the enjoyment of the hope of the saints. Most
excellently then does our Lord Jesus Christ say not only
that they shall die in their sins, but also that they shall not
mount up to the mansions above : for binding them as by a
twofold cord, does He haste to draw them away from their
inherent ill-counsel. From all sides saving that which was cf - Ezek.
lost and binding up the broken and raising up that which
1 Hi
582 The Saints with Christ ; we could not he saved
!
Book 5.
c. viii. 21.
Infra xiv.
2,3.
8 <pi\a-
vdpdiircp
2 Cor. vi.
14.
Ps. lxiii.
8.
9 4>i\rf-
vOpWTTOS
Ps. cxliv
6.
was broken down (for these are the ways of a Good Shep-
herd and One Who readily gives His Life for the salvation
of the sheep) does He tell His own disciples, I will go and
prepare a place for you, and will come again and receive you
with Myself, shewing that the very heaven will be accessible
to the saints and teaching that the mansions above have
been prepared for them that love Him, but to those who
have chosen to disbelieve Him, rightly and needs does He
say, Whither I go^ ye cannot come. For who at all will follow
the All-holy Christ, if he love not the cleansing that is
through faith ? or how shall he that is yet defiled and that
has not cleared off the filth from his passions be with our
Lord Who loves us 8 ? What communion hath light with
darkness, as Paul saith? For I deem that they ought to be
holy who would say to the All-Pure God, My soul cleaveth
after Thee.
I think that this meaning has now too not amiss been
put on the words before us, but if one must go about and
view it differently, and say yet something else besides, we
will not shrink from doing this too. Whither I go, ye
cannot come. Being Yery God, I am absent from no one,
I fill all things, and being with all, I dwell specially in
Heaven, gladly having abode with holy spirits. But since
I am the human-loving 9 Framer of all things, I deemed in-
tolerable the loss of My creation, I beheld man going away
to utter destruction, I viewed him falling from sin unto
' death, I must needs reach forth an helping Hand to him as
he lay, I must needs in every way aid him overcome and
falling. How then was it meet to save that which was
lost ? it needed that the Physician should be with those in
peril, it needed that Life should be there present with the
dying, it needed that Light should have its abode with
those in darkness. But it were not possible that ye be-
ing men by nature should take wing to Heaven and have
your abode with the Saviour. Therefore have I Myself
come to you, I heard the Saints oftentimes crying aloud,
Bow Thy Heavens o Lord and come down; I bowed the Hea-
vens therefore and have come down; for in no other way
except He had come : I go My way, what. 583
could ye look to come hither. Yet do I endure to remain Chap. 3.
with you, do ye more resolutely lay hold of life, purify
yourselves through faith while He is with you Who knows to,
and can, compassionate with authority. For I shall go, yea
shall return again whither ye cannot come ; even though ye
should seek the Giver of salvation by an untimely after-
counsel, ye shall not find Him : what follows ye may see.
For ye shall surely die in your sins, and weighed down by
your own transgressions, shall go mourning to the prison-
house of death, there to pay the penalty of your lengthened
unbelief. The Saviour then being good and exceeding
loving to man, compels the Jews by fears of future punish-
ment even against their will to be saved.
23 And He said unto them, Ye are from beneath, I am from
above.
Some one haply of those who have a more studious mind
and are wont to approve the more subtle of the Divine
Thoughts, will enquire what it was that induced our Lord
Jesus Christ, Who but now addressed the Jews and said,
I go My way, and ye shall seek Me, to add as something Supra
necessary, Ye are from beneath, I am from above. For these
words seem somehow not to harmonise altogether with those
above, but they are replete with a hidden economy. For
since He is God, having no need as the Divine Evangelist
John himself somewhere says, that any one should testify of Supra ii.
man, for He knew what was in man, for He penetrateth even Heb. iv.
to the dividing asunder of soul and spirit and of the joints
and marrow and is a discerner of the thoughts and concep-
tions of the heart : He is not ignorant of the unlearned fan-
tasies of the Jews, who, since a gross and feeble mind was
their inmate, when they heard from the Saviour's Lips, I
go My way, foolishly thought either that leaving Judaea He
would flee somewhere or that He is saying somewhat of this
kind, While I live and survive believe, lest death should be-
fall me. For, I go My way, taken in its common meaning
signifies this too. And it is no wonder if the Jews have
fallen into such uncounsel as even to imagine something
584
From above, said of God the Son, His
Book 5.
c. viii. 23,
Supra
ver. 15.
Heb. i.
14.
Supra
i. 61.
1 i^4\afi.
of this kind as to Christ. For they knew not that He is
God by Nature, but looking only to this body which is of
the earth, they imagined that He was a man as one of us.
Therefore does the Saviour blaming them say, Ye judge after
the flesh. Eemoving them therefore from so puerile and
grovelling a notion, He again teaches them that not of any
one subject to birth and decay are they reasoning such
things, but of Him Who is in truth begotten from above
and from God the Father. Not to Me therefore (He says)
will belong death and flight, for I am from, above, i. e., God
from God (for God is abov,e all) but you will this rather befit.
For from beneath are ye, that is of nature subject to death
and falling under decay and dread. Of Me therefore (He
says) do ye letting go your own weakness imagine nought
of this sort, for not of equal honour with the Lord is the
bond, with Him Who is from above and begotten of God
the Father that which is from beneath and»of the earth.
But that from above signifies the Eternal Generation of
the Son from God the Father, wise reasoning will persuade
us to hold. For from above understood of place signifies
the being from Heaven, but nought would be in the Son
special above the creature that is below and subject to God,
if He come only from Heaven, since the more part of the
angels too sent forth to minister walk below, ordering some
of the affairs on the earth, descending from above and from
Heaven. And the Saviour is a witness to us saying, Verily
verily I say unto you, ye shall see hea,ven open and the angels
of God ascending and descending upon the Son of Man.
Since then angels too descend from above, from heaven,
why vainly does Christ boast as of something great and
surpassing the whole creation, in having come I mean from
above ? But one may without the smallest toil and trouble
see Who is by Nature the Only-Begotten, what the angels
that are from Him. Needs therefore does from above sig-
nify to us not this From Heaven which is common [to Him
and the Angels] but that the Son beamed forth l from the
Nature Which is most exalted and above all things. There-
fore doth from above in regard to the Only-Begotten Alone,
Generation from the Father.
585
signify the being from God and nought else. For while all Chap. 3.
things are said to be and to exist from God, the Son has c * vm ' 23 '
this special above all, viz., to be of the Very Essence of the
Father by Generation and not as creatures by creation.
CHAPTER IV.
■}>,:
That the Son is by Nature God, wholly remote from likeness to
the creature, as regards Essence.
Ye are of this world, I am not of this world.
He shewed herein and very clearly what is the meaning
of Above, what of Beneath. For since it was like that the
Pharisees able to understand nothing would consider what
had been said in a more corporal manner, and understand
the Above and Beneath of place and would thence stray into
many notions, profitably did our Lord Jesus Christ bare
His word of the obscurity that seemed to have been cast
upon it and from all want of clearness, putting more
clearly in the sequel what He had said darkly. For ye
(He says) are of this world, i. e., from beneath, I am not of
this world, this then is From above. For God o'erpasses all
that is created, not having superiority in local exaltation
(for it were foolish and utterly uninstructed to conceive of
the Incorporeal as local) but surpassing things originate by
the ineffable Excellences of Nature. Of this Essence does
the Word say that He is, not the creation, but the Fruit
and Offspring. For observe how He says not, From above
have I been created and made, but rather, I am, that He
may shew both whence He is and that He was ever Eternally
with His own Progenitor. For He is as the Father too is :
but He That is and is Eternally with Him That is, how
He was not, let the folly of them who think otherwise*
say.
But haply the foe of the Truth will withstand us saying,
„ Not without qualification hath Christ said, I am not of
„ the world, but by adding This, He hath shewn accurately
a i. e.,. the Arians. Cf. at the end of was not,' or ' He was not before He was
the Symbolum Nicaenum, "But those begot,' etc., these doth the Catholic and
who say, 'There was a time when He Apostolic Church of God anathematize."
The Son God or a creature. 587
„that there is another world, the spiritual, whence He Chap. 4.
• i,i. i, a c. viii. 23.
„ might be.
Therefore among creatures is the Son (for this is what thy
language, O sir, is working out for us), among those who
have originate nature will the Creator be surely classed,
putting about Him some angelic perchance and slave-
befitting dignity you deem that yourself will escape the
charge of blasphemy. For do you not know, that though
you attribute to Him that highest position and status which
the holy angels will be conceived of as having, though you
confess that He is above every Princedom and Authority
and Throne, and yet believe Him to be originate, you sin
against Him no whit the less ? For there is no worthy
place whatever of superiority over the rest to the Only-
Begotten, so long as He is at all conceived of as created.
For not in having precedence of any hath He glory but in
being not originate, yea rather God of God by Nature. But
thou again art classing Him Who beamed forth from God and
therefore is God, with things originate, and thou reckonest
Him to be a part of the world, and if not perchance of this
one yet of another (for imagined distinction of worlds will
make no difference at all, in respect of havingbeen made): and
dost thou not blush putting the Word Who sitteth with Him
Who begat Him, in the category of His guards and those
who stand before Him ? for dost thou not hear Gabriel say
ing to Zacharias, I am Gabriel that stand in the Presence o/. s
God and I was sent to speak unto thee, and Isaiah, I saw the Isa. vi
Lord of Sabaoth sitting upon a throne high and lifted up,
and the Seraphim were standing round about Him. And
(marvel !) the Prophet was beholding the Son and called
Him Lord of Sabaoth, and introduces Him as King with the
highest Powers as Body-guard. And that it really was the
Glory of the Only-Begotten which he was beholding, the wise
John will testify saying, These things said Esaias because b he Infra xii.
saw His glory : and of Him spake he. Wherefore the Divine
Paul too, both from His Co-sitting with God the Father and
b Sri. because, for 8tc when. So reads the Vatican, Alexandrine, Sinaitic and
the MS. of S. Cyril in this place, with other uncial codices.
S. Luke
19.
588 The Son God by witness of the Father and of S. Paul.
Book 5.
c.viii.23.
1 TTJS
4ir'avT$
Occoplas
(TvWeyav
•yvSxnv
Heb. i. 5.
lb. 13.
2 (TVV&pOV
3 ebUiacr-
t6\vs
4 or levity,
i\a<pplas
5 StlKTl-
k6v
Bar. iii.
35.
from His being called Son by Nature, coming to most ac-
curate perception of the Mystery and gathering the know-
ledge pertaining to the idea 1 , says, For unto which of the
Angels said (i. e., God the Father) at any time, My Son art
Thou, this day have I begotten Thee ? (for in the word I have
begotten, He shews that the Son is by Nature God of God)
and again, But to which of the Angels said He at any time,
Sit on My Bight Hand ? And he does not in saying this accuse
God the Father of either being wont to do aught unjust or
as dishonouring the nature of the angels, when He honoured
that by a position below the Son. For what hinders (may
one say) since God the Father is just and good, His making
the nature too of the angels assessor 2 with Himself, if the
Son be altogether among things originate, and con-natural
with them in respect of having been created, even though by
some other excellences He surpass the measure belonging
to them, just as they may surpass us. But not unrighteous
is God the Father, who bade the Angels to stand in the
Presence, and gave this Dignity to their nature, having His
own Son co-seated with Himself, since He knows that He is
by Nature God, and that His own Offspring is not alien from
His Essence. How then is He any longer originate, how of
an originate world and not rather in the same [state] wherein
is Yery God, i. e., above all things that are conceived of and
acknowledged to exist in every world ?
But since ye put out as something great and resistless
Christ saying with some fair distinction 3 , I am not of this
world ; and by the word this, ye affirm that the other world
is meant, saying that He is of it, let us see again if ye are not
staying yourselves upon rotten arguments, prompted to rea-
son and think thus by only your own want of thought 4 . For
the word This, or of this (as it may be), or whatever we say
pronomically, is demonstrative 5 , and not altogether or neces-
sarily indicative of another. And verily the blessed Baruch,
pointing out to us the One and only God, says, This is our
God, there shall none other be accounted of in comparison with
Him, but if the word This were altogether significant of
another, how would not another be accounted of in compa-
This world, all creation, not this world, God. 589
rison of Him ? yea and the righteous Symeon too, prophesy- Chap. 4.
ing the mystery of Christ, says, Behold this child is set for the s. Luke
fall and rising again of many dead in Israel and for a sign " '
which is spoken against, although unto whom is it not most
manifest, that not as severing us from other persons does
the righteous man say, This, but intimating that He Who
is now present and has been set for this, is by Himself?
Therefore when Christ says, I am not of this world, not surely
as being of another world does He say it, but as defining
and laying down in a more corporeal form, as if two places,
the originate nature I mean and that of the Man Who is In-
effable and above every essence, He puts the Jews in the
place of things originate, saying, Ye are of this world, Him-
self He altogether severing from things created, and con-
necting with the other place, I mean Godhead, says, I am
not of this world. Hence contrasting (for our knowledge)
the Godhead with the world, He gives Of this to the latter,
Himself He apportions to God Who hath begotten Him and
to the Essence which is Supreme over all.
T^ill Ir, ™fl,i
unci* wiix in nouj-iinsr w±on&
„ the nature of the angels, if He do not please to honour it
„ in the same degree as the Son. For variety in the creation,
„ or the apportioning glory in befitting degree to each, in no
„ wise argues that God is unjust, since how then should we
„ be less than the angels, albeit we confess that God is
„ Righteous ? What then we are in respect of the angels,
„ that are the angels too in respect of the Son ; for they
„ yield as to one better than they, the being in greater
„ honour than themselves be."
But, most excellent sir, shall we reply, shaming the un-
learned heretic, if even though we be remote from the glory
of the angels, since we come short of the piety too that is
inherent in them and though there be much variety in the
creation and diversity, and superiority in honour or inferior-
ity according to the will of Him Who made them, yet is
the being created common to all, and in this there is nought
at all that surpasseth or cometh short of other. For that
an angel should excel a man in honour and glory is nought
•'if
590 How devil fell. Angels stand around, Son enthroned.
Book 5.
c.viii.23,
Supra p.
687.
Isa. xlii.
lb. xiv.
14.
S. Luke
x. 18.
wonderful, or an archangel too an angel ; but the power of
mounting up to the glory of Him Who made all things, we
shall find to accrue to no one of creatures : for not any of
the things that have been made will be God, nor will the
bond be equal in honour with the Lord, co-sitting with
Him and co-reigning. What measure then of honour will
there be to the Son ? being according to you originate and
of the spiritual world, will He have God-befitting Dignity ?
how will that which is connatural with the creation mount
up to the same glory as He Who is by Nature God, albeit
God saith, My Glory will I not give to another? what (tell
me) put the devil forth of the heavenly halls ? was it the
thirsting for honour which beseemed the originate nature,
yet better and greater than the measure which accrued to
him, and was it in this that the nature of his crimes lay ?
or was it that he dared to say, I will be like the Most High ?
For the creature pictured to itself that it could mount up
to the Nature of its Maker and be co-throned with God
Who has the power over all. Wherefore he hath also fallen
as lightning, as it is written,/n>m heaven. But thou spring-
ing heedlessly upon things so insecure, accountst it nothing
that the Son being according to you of some world, and
consequently parcel of the creation, should be called by way
of honour by God the Father to sit with Him, though Es-
sence in no wise bestow upon Him this nor call Him to
Dignity befitting and due to it. For He receives, if it be
as ye in your babbling say, things above the creature in
the way of favour. Away with such blasphemy, man, for we
will not be thus minded, may God avert it ! For we believe
that angels and archangels and those in yet higher place
than they, are diversely honoured by the Authority and
Counsel of the All-wise God, Who allots to each of the
things that are a just Decree : but as to the Son by Nature,
we will not imagine that He is so, for no glory by way of
favour and imported hath He, but since He is of the Essence
of God the Father, Yery God of God by Nature and Very,
He is co-throned and co-seated with Him, having all things
under His Feet as God, and of the Father with the Fa-
The Son, God. Teachers must not flag.
591
ther in God-befitting way aloft above the whole creation. Chap. 4.
c. viii. 24,
Wherefore rightly heareth He, For all things are Thy ser- p s . C xix.'
vants. And since from all sides He is found to be Very '
God, it is (I suppose) wholly clear that He is not of this
world, i. e., originate. For the world here signifies to us the
nature of created things, carrying the comparison from a part
unto the whole that is conceived of as created. As then God
withdrawing Himself from all connaturalness with the crea-
ture said in the Prophets, For I am God and not man (and Hos. xi.
not because He said that He is not man as we, shall we
surely therefore class Him with angels or any other of
things originate, but from part going unto the whole, will
confess that God is by Nature Other than all things origi-
nate), so I deem that we ought piously to understand the
hard things that come in our way; for we see in a mirror by i.Cor.
a figure, as Paul saith.
24 / said therefore unto you that ye shall die in your sins.
Having by few words overturned the most ill-counselled
fantasy of those who thus conceived, and convicted them
again of talking nonsense about Himself, He returns so to
speak to the original aim of His Speech, and resuming it
again He shews them in how great ill they will be and into
what they will fall, if they most unreasonably repulse any
believing on Him. A thing very befitting a wise and grave
master is this too : for I think that a teacher ought not to
quarrel with the ignorance of his hearers nor to be slack in,
his care for them, even if perchance they do not very readily
take in the knowledge of the lessons, but anew, yea many
times, to return to the same things and go through the same
words (since verily the enduring ploughman cleaving the
field and having exhausted no slight toil thereon, when he
has sown the seed in the furrows, if he see any spoilt, he
turns again to the plough, and grudges not to sow upon
the now ruined parts) : for having missed his aim the first
time he will not altogether do the same the second. A like
habit the Divine Paul too practising somewhere says, To Phil- i£5.
592 Doom & life. The Son the Giver of the Gracious
Book 5. say c the same things to you to me indeed is not grievous, but
'for you it is safe. Seest thou that as the teacher is found
superior to sloth, then to the hearers often follows the being
in safe practice ? Serviceably then does our Lord Jesus
Christ repeating His Discourse with the Jews affirm that
the penalty of not believing on Him will be in no passing
things : for He says that they who believe not must surely
die in their sins. And that death in transgressions is an
heavy burden, because it will deliver the soul of man unto
the all-devouring flame, none may doubt.
For if ye believe not that I am, ye shall die in your sins.
He explains more exactly what will happen, and having
made the mode of salvation most evident, He shews again
by what way they going shall mount up to the life of the
saints, and shall attain to the city that is above, the hea-
venly Jerusalem. And not only does He say that one ought
to believe but affirms that it must needs be on Him. For
we are justified by believing on Him as on God from God,
as on the Saviour and Redeemer and King of all and Lord
in truth. Therefore He says, Ye shall perish if ye believe
not that I am. But the I (He says) is He of Whom it is
Jsa. lx. l. written in the Prophets, Shine shine o Jerusalem for thy
Light is come, and the glory of the Lord is risen upon thee.
For I (saith He) am He Who of old bade go to the put-
ting off of the diseases of the soul and Who promised the
healing of love through saying, Return ye returning chil-
dren and I will heal your backslidings. I am He Who
declared that the God-befitting and olden goodness and
incomparable forbearance 6 should be poured on you, and
therefore cried aloud, I, I am He That blotteth out thy sins
and I will not remember. I am (He says) He Who by the
Prophet Isaiah also said, Wash you, malce you clean, put
away your wickednesses from your hearts from before Mine
Eyes, cease from your wickednesses, and come and let us reason
together saith the Lord, even though your sins be as scarlet, I
c S. Cyril has the word say very often, write, as e.g. in his commentary upon
though he also uses the N. T. word Haggai.
Jer. iii.
22.
6 avt^i-
Kcuclav
Isa. xliii
25.
lb. i
18.
16,
promises in the Old Testament.
593
will whiten them as snow, even though they he Wee crimson, I
will whiten them as wool. I (says He) am He concerning
whom again Isaiah the Prophet himself says, Zion that
bringest good tidings, get thee up into the high mountain, o
Jerusalem that bringest good tidings, lift up thy voice with
strength, lift ye up, be not afraid; behold your God, behold the
Lord cometh with strength and His Arm with rule, behold His
reward with Him and His work before Him : like a shep-
herd shall He feed His flock, He shall gather the lambs with
His Arm and shall comfort those that are with young : and
again, Then the eyes of the blind shall be opened and the ears
of the deaf shall hear ; then shall the lame man leap as an
hart, and the tongue of the stammerers be clear. I am (He
saith) He of Whom again it is written that suddenly shall
come to His Temple the Lord Whom ye are seeking, even the
Messenger of the covenant Whom ye are desiring, behold He
cometh, saith the Lord of hosts, and who shall abide the Day
of His Coming ? or who shall stand in His Sight ? for He
shall enter in as fire in a smelting house and as the sope of
fullers. I am (He saith) He Who for the salvation of all
men promised to offer Myself for a Sacrifice to God the
Father through the voice of the Psalmist and cried, Sa-
crifice and offering Thou wouldst not, a Body preparedst Thou
Me; whole burnt offerings and for sin Thou delightedst not in,
then I said, Lo I come, in the chapter of the Book it is writ-
ten of Me, to do Thy Will, God. I am, He saith, and the
very law through Moses did preach Me, saying thus, A Pro-
phet of thy brethren like unto me will the Lord thy God raise
up unto thee, unto Him shall ye hearken; according to all that
thou desiredst of the Lord thy God in Horeb in the day of the
assembly.
Therefore with reason (says He) shall ye perish and shall
pay to the Judge most righteous Doom, for your much un-
holiness of manners not giving heed to Him Who through
many saints was fore-heralded to you, and attested by the
things too which I work. For verily and in truth no argu-
ment will liberate from the obligation of undergoing pun-
ishment those who believe not on Him, seeing that the
vol. i. q q
Chap. 4.
c. viii. 24.
Ib.xl.9—
11.
lb. xxxv.
5.6.
Mai. iii.
1,2.
Ps. xl.
6—8.
Deut.
xviii. 15,
16.
1
594
Jews' all-daring. Punctuation
Book 5. Divinely -inspired Scripture is filled with testimonies and
' words regarding Him and Himself affords by His Works
Splendour conformable to what was long ago prophesied of
Him.
yeias
CTTfpOlS
25 They said therefore to Him, Who art Thou ?
Their word commingled with fiercest anger proceeds from
boastfulness 7 . For they eagerly ask, not to learn and believe,
but out of much madness they spring (so to speak) on Christ.
For He says in more simple word, I am, not adding, God of
God, nor yet ought else to indicate His inherent Glory ; but
in lowly wise and apart from all boasting He says only this
» evna.ee- I am, leaving it to the better instructed 8 to add what was
wanting ; and they go on to wildest and unbridled madness,
and from unmeasured haughtiness they all but cut short the
Saviour's word not yet advanced to its completion, and so to
say rebuke and interrupt Him in the middle and say, Who
art Thou ? This is the part of one who openly says, Dost
Thou dare to think of Thyself ought greater than we know ?
we know that Thou art son of the carpenter, a man low and
most poor, of no note with us and altogether nought. They
therefore condemn the Lord as being nought, looking only
to His family after the flesh, but the Magnificence that per-
tains to His works, and still more His Generation from above
and from the Father, whence they might specially recognize
that He is by Nature God, they do not so much as admit
into their mind. For who will work the things that befit
God Alone ? will not He surely Who is by Nature God ?
but Christ wrought them ; He therefore was and is God,
even when made Flesh for the salvation and life of all. But
they whose belief is confined to their own mis-counsels, and
take no account at all of our Divine and Divinely-inspired
Scripture ; they in regard of the very things for which they
ought to give thanks, do disparage Him, knowing neither
what they say, nor whereof they affirm.
Punctuating therefore with emphasis at the word Thou,
and throwing back what is called the acute accent, we take
the word as a question with note of admiration ; for they
1 Tim.i.
7.
of verse. Jeivs. spoken to first though unworthy. 595
say Thou, as though, Thou Who art nothing at all, and art Chap. 4.
known by us to be so, Thou Who art mean and of mean ex- c - viii ' 25 -
traction, what canst Thou say illustrious of Thyself, what
worth speaking of those about Thee ? For nought of such
daring is foreign to Jewish madness.
Jesus said unto them, That I speak to you at the beginning.
I am dishonoured (He says) albeit I invite unto everlast-
ing life, unto forgiveness of sins, unto putting off of death
and corruption, unto holiness, unto righteousness, unto
glory, unto boasting in the sonship with God : yea I Who
would crown you with all these, am counted for nought,
and esteemed by you thus worthless, yea verily I am in de-
served condition (He says) because I made a beginning of
discourse with you, because I have spoken somewhat that
could profit you, and devised to save those who were on
the point of descending to such deep depravity as to aim
at repaying bitter requital to Him Who hath elected to
save them.
Something else besides does Christ appear to indicate
to us hereby. It was right (He says) that I should not
converse at all with you at the beginning but on them rather
should confer this who shall most gladly rejoice in My words
and without delay submit their neck to the Gospel ordinances.
He means by these the multitude of the Gentiles. But while
we conceive of Him as saying thus, we will guard against the
words of the adversaries. For one of those who are wont to
fight against Christ will haply say, „ If the Son ought not
„ to address the Jews at the beginning, but rather the Gen-
„ tiles, He missed of what was fit, by doing this rather than
„ that." But we will reply, Not as repenting of His own or
of the Father's Will, does the Son say thus, nor yet as hav-
ing transgressed what befitted the Economy (for God would
not have devised ought which did not altogether beseem to
be) : but by saying that not to you was it right to speak at
the beginning, nor among you to lay a foundation of sav-
ing teaching, He shews that both the Father and Himself are
by Nature True and Loving to man. For lo He freely gave
■ q q 2
596 Jews 'preferred give place to Gentiles. Folly of
Book 5.
c.viii. 26.
S. Matth.
xv. 24.
lb. 26.
Supra
ver. 15.
• do£apl-
ois
1 SievKpi-
v&pxvoi
8 rb fffll-
Kpoirpe-
irte
to the unholy Jews though not worthy of it the saving word,
having put in the second place the multitude of the Gentiles
albeit more readily making it their aim both to believe and
obey Him.
What was it then which persuaded Him to prefer and
fore-honour before the rest the stiffhecked people of the
Jews ? To them He made through the holy Prophets the
promise of His Coming, to them was the grace due for the
fathers' sake. "Wherefore He also said, I was not sent hut
unto the lost sheep of the house of Israel, and to the Syro-
phenician woman, It is not meet to take the children's bread
and to cast it to the dogs. Therefore has Israel been hon-
oured and ranked before the Gentiles, although he had the
crookeder disposition. But since he knew not the Lord of
all and the Perfecter of the promised good things, the
grace of the teaching departed at last to the Gentiles,
whom it behoved the Lord at the beginning and first to
have addressed, not in regard of the promise made to the
fathers, but in regard of their innate obedience.
26 J have many things to say and to judge of you.
Seeing that the Jews condemn Him more recklessly, and
though they have nothing at all to accuse Him of, are
haughty on account only of the poorness of His Birth after
the Flesh, and therefore say that He is nought, He shamed
them mildly, having said above more openly, Ye judge after
the flesh, I judge no man. But judging after the flesh will
reasonably have some such meaning as this : They who de-
light only in earthly things, see nought of the heavenly
good things, but looking only to illustriousness in this life,
admire the wealthy or him who boasts in some other petty
glories 9 . But they who after the law of God examine
thoroughly l into the nature of things say that he is really
the man worthy of love and admiration, who has within him
the desire to live according to the counsel and will of Him
Who hath made him. For low position 2 after the flesh will
nothing harm the soul of the man who is accustomed to do
well,and on the other hand illustrious portion in this life and
H
despising low birth. The Judge despised will doom. 597
ifil:
the splendour of wealth will nothing profit those who refuse
to live aright. They therefore judge after the flesh, as we
said just now, who look not to holiness, who use not to prove
their walk 3 , their manners, but turn aside their mind to only
earthly things and deem worthy of all admiration him that
is brought up in wealth and luxury. Ye then, O most un-
wise rulers of the Jews, albeit by the Law of Moses instructed
unto accuracy of giving judgment, judging upon no grounds
at all, condemn for only bodily low estate Him Who through
many wondrous works is shewn to you to be God. But I
will not imitate your ill-instructedness, nor will I pass such
kind of judgment on you : for nothing at all is human na-
ture. For what is this perishable and earthly body ? rot-
tenness and the worm and nought else. Yet I will not for
this reason condemn you, nor because ye are men by na-
ture, will I therefore decide that ye ought wholly to be
! spurned : / have many things to say and to judge of you,
that is, every accusing word has a full office to you-ward 4 ,
not of one thing alone shall I accuse you, but of many, and
in none shall I speak falsely as do ye. I have to judge you
as disbelieving, as braggarts, as insulters, as fighters against
God, as without feeling, as unthankful, -as wicked, as lovers
of pleasure rather than habitually loving God, as receiving
honour one of another and seeking not the honour that Com-
eth from the Only d , as setting on fire the spiritual vine-
yard, as not feeding aright the flock entrusted to you by
God, as not leading them by the hand unto Him That is
proclaimed by the Law and the Prophets, i. e., Me. Such
things will the Saviour be declaring to the Jews, but by
adding, I have yet many things to say and to judge of you,
He threatens them that He will one Day appear as their
Judge, Who seemed to them to be nought by reason of the
Flesh.
But He That sent Me is True, and I the things which I heard
from Him, these speak I unto the world.
Having taken leave of the Jews' ill-instructedness, and
d The MS. of S. Cyril here omits God, dorf has got a few other instances of this
as does the codex Vaticanus : Tischen- in Fathers.
Chap. 4.
c.viii. 26.
3 TTO\lTfi-
av from
Phil. Hi.
20.
4 irXovTcl-
icp'vfuy
Supra
v. 44.
598 Christ keeps everything for its time, witnessed to
Book 5.
c. viii. 26,
Infra
xii. 47.
1 S. Pet.
ii. 23.
Supra
ver. 12.
lb. 13.
lb. 14.
reckoned as nought those who dared without restraint
to revile Him, He returns again to what He was saying
at the beginning, reserving the judging them and that
in all freedom for not this present but for the fitting
time, and retaining to the time of the Appearance its pro-
per aim (for He came not to judge the world but to save
the world, as Himself says). Wherefore keeping fast hold
of the things befitting Him, and repeating the word that
calls unto salvation, He carries on His exhortation. For
herein was it meet that we should both marvel at the
measure of His Forbearance and the exceedingness of His
inherent Love for man : wherefore doth Peter too write
of Him, Who when He was reviled, reviled not again, when
He suffered, He threatened not but committed Himself to
Him That judgeth righteously. Therefore will I expend (He
says) discourse upon you now in particular, not for what
ye are wont to do it, for faultfinding I mean and exercise
unto nought that is profitable : but having reserved the
judging you for its fit time, I will keep to what is for your
good, and will not cease from care of you, even though ye
of your innate madness foolishly insult Me. I said there-
fore to you just now, I am the Light of the world, he that
followeth Me shall not walk in darkness, but shall have the
Light of Life ; at this ye unreasonably vexed sprang sharply
upon Me saying, Thou bearest record of Thyself, Thy record
is not true ; to this again 1, Even though I bear record of My-
self My record is true, for I know whence I came and whither
I go. But if I seem to be burdensome to you saying these
things to you, if I be not a reliable witness of the Dignities
accruing to Me by Nature, yet He That sent Me is True and
the things which I heard of Him, these speak I unto the world.
I speak the same (He says) as the Father "Who sent Me, I
utter words conformable to His, in saying that I am by
Nature Light. The things then which / heard God the
Father say of Me, these things I speak to the world. If then
I speak false according to you, and My record is not true,
ye must certainly needs say that the Father spake falsely
before Me. But He is True : therefore I do not speak
by the Fathek, Scripture testimonies to. 599
falsely, and if ye do not believe My Words, reverence (He Chap. 4. s =,
says) the Voice of Him That sent Me. For what said He ' " :
of Me ? Behold a Man, The Day -spring 5 His Name, and^k.vi.
again to those who reverence Him, And unto you that fear 5 avaro\fi
My Name shall the Sun of righteousness arise and healing 2.
in His wings ; and to Me Whom ye unknowing insult, He
says, Behold I have given Thee for a Covenant of the people* Isa. xlix.
for a light of the nations. But that I am also a Light was c f. xiii. 6.
told you by Him, for He says, Shine shine Jerusalem for !*>• lx - 1-
thy Light is come and the glory of the Lord hath risen tipon
thee. These things did I hear the Father Who sent Me say
of Me, and therefore do I say that I am the Light of the
world, but ye disparaged Me, because of the Flesh only
judging not rightly, and therefore are ye bold to say fre-
quently, Thou bearest record of Thyself, Thy record is not Su P™
true.
Therefore (for it is meet to sum up the whole mind of
what is before us) He shews that the Jews are fighting
right against God, and that not only with His words, but
also with the Father's decree. For He knows that His Son
is by Nature Light and calls Him therefore Dayspring and
Sun of Righteousness, but they pulling down the destruc-
tion of unbelief upon their own heads reject the Truth
calling good evil and therefore shall rightly the Woe follow ^q" v *
them.
27 They knew not that He spake to them of the Father.
The Spirit-clad is astonishment- stricken at the senseless-
ness of the Jews, and with great reason : for what more
without understanding than such, who, when much dis-
course and often had been made to them concerning God
the Father, conceive not of Him a whit when they hear our
Saviour saying, But He That sent Me is True? What then is Supra
J & .. . ver. 26.
the plea, and why the blessed Evangelist says that the Jews
knew not that Christ in these words signified God the Father
to them, we must needs say. For since the Saviour said to
e yevovs, the people of Israel, con- a little before, ver. 17: so in Rom. xv.
trasted with iQvaiv, the Gentiles, like t<£ 10, Rejoice ye Gentiles with His people.
\a$ is with zQvecri in Acts xxvi. 23. and
600 Son leads to Father: Jews' mean thought of:
Book 5.
c. viii. 28.
Supra
ver. 19.
Infra
xiv. 6.
6 avayw-
yws
Supra
ver. 26.
I ;
Supra
ver. 13.
tli em, If ye had known Me, ye should have known My Father
also, in order that in this too He may be found saying what
was true, the Evangelist brings in those who know not the
Son, as ignorant of the Father too. For the Son is (so to
speak) a Door and Gate unto the knowledge of the Father,
wherefore He also said, No man cometh unto the Father but
by Me. For the mind darting up from Image to Archetype
imageth the other from what is before it. It was necessary
therefore to shew that the Jews had no conception of the
Father, since they would not be led, upward mounting 6 from
knowledge of the Son to conception of the Father. "Where-
fore does the Evangelist clearly shew that when Christ says,
He That sent Me is True, they knew not that He spake to them
of the Father.
28 When ye have lifted up the Son of Man, then shall ye know
that I am.
Imitating the most excellent physicians, He lays bare the
cause of their soul's infirmity and clearly opens what it was
that hinders their going with resolution to understanding
and faith towards Him. For since looking at the Flesh and
its family, they were induced to think slightingly of Him and,
having this vail over the eyes of their understanding, they
would not know that He is God even though He is seen as
Man, needs did He address them saying, When ye have lifted
wp the Son of Man then shall ye know that I am, i. e., when
ye cease from your slight and grovelling conception of Me,
when ye have some lofty and super-mundane thought of Me,
and believe that I am God of God, even though for your
sakes I am become Man as you, then shall ye know clearly
that I am the Light of the world (for this I just now told
you) : for what would any longer hinder (He says) Him
Who is wholly admitted to be Very God, from being also
Light of the world ? For not to so great depth of madness
and daring will any go as then too to venture to say, Thy
record is not true, for he will in no wise accuse what God
by Nature and Very shall say.
It is then most evident from the words too of the Saviour,
if mere man no hope for us ; their punishment. 601
that if we have a mean opinion of Him and consider Him to Chap. 4.
be bare Man and bereft of the Godhead by Nature, we shall °' viiL 28,
surely both disbelieve Him and not admit Him as Saviour
and Redeemer. And what is the result? we have fallen
from our hope. For if salvation is through faith and faith
be gone 7 , what will yet save us ? But if we believe and 7 <t>potov
lift up to God-befitting height the Only-Begotten even
though He hath become Man, advancing as with a fair
wind and speeding across the all-troublous sea of life, we
shall safe moor in the city that is above, there to receive
the rewards of believing.
The same in another way
When ye have lifted up the Son of man, then shall ye know that
I am.
Having with many and good words bathed 8 the wrath of s »«pia-
the Jews, He sees it not a whit the less swelling 9 . For they V^"
cease not heedlessly blaspheming, yea at one time they set f &VTa
aside His Speech and impiously call Him a liar : for to say
Thy record is not true, what else is it than this ? at another Supra
time again, to Him out of love declaring the things that V6r * 13 '
belong to salvation and on this account saying, If ye be- lb- 24.
lieve not that I am, ye shall die in your sins, they began
hotly to oppose Him and arraying against those utterances
of love their words of madness said, Who art Thou ? For lb. 25.
them therefore who thus unmitigatediy wallowed in unrea-
soning audacity there was need of a word that should sober
them and persuade them to be more gently disposed and put
a bridle on their tongue even against its will. Therefore was
He threatening them telling them most clearly that they shall
not escape punishment for their impiety, but even though
they see Him for the present forbearing, yet when their im-
piety towards Him has gone forth to its dread consummation,
I mean Death and the Cross, they shall undergo all-dread
justice and shall receive in return intolerable lot, that of the
war with the Romans, which after the Saviour's Cross befell
them from the wrath above from God. And that they should
suffer all-terrible things, the Saviour again signified more
602 Threat from Him without Whom a sparrow falls not.
Book 5.
c. viii. 28.
S. Luke
xxiii. 28.
lb. xxi.
20.
lb. xxiii.
30.
1 &0eci
* TWU
aiZfVKTWV
-Rom. ii.
4,5.
clearly to them saying, at one time to the weeping women,
Daughters of Jerusalem, weep not for Me hut weep for yourselves
and for your children, at another again, When ye shall see
Jerusalem compassed with armies, then shall ye say to the
mountains, Cover us and to the hills, Fall on us f . For to
such an extent do the sufferings of the war overcome the
Jews, that every kind of death was to them pleasanter and
rather to be chosen than the trial of them : their removal
from their country, the enslavements of those who inhabit
it and their most savage slaughter and the famines in every
city and their child-devourings therein Josephus too re-
lates in his history.
When then (He says) ye having betrayed to the cross the
Son of man endure your retributive punishment, and pay
penalties correspondent to your daring deeds against Me,
then shall ye weeping lenow that I am the All-Powerful, that
is God. For if one sparrow enter not the snare of the
fowler without the will of God *, how shall a whole country,
(He saith) and the beloved g nation go on to destruction so
complete, except God supreme over all had surely permitted
that so it should be ? Evil therefore and all-dread is the
contempt of God which bringeth to the consummation of
things to be deprecated 2 . Wherefore Paul too rebuketh
some, saying of God, Or despisest thou the riches of His good-
ness and forbearance and long suffering , not knowing that the
goodness of God is leading thee to repentance, but after thy
hardness and impenitent heart treasurest up unto thyself wrath
in the Hay of wrath ?
The same in another way
Christ spent long time dwelling with the Jews, and
speaking in every synagogue, so to say, and addressing
them every sabbath-day and, setting before them often and
ungrudgingly profitable teaching, was continually inviting
them to the illumination through the Spirit, and verily He
f S. Cyril transposes the words Cover phet Hosea [x. 8.]
us and Fall on us again in the last Book s Cf. Jer. xi. 15, Isa. v. 1, and of Ben-
of this commentary and also on the Pro- jamin, Deut. xxxiii. 12.
'♦*■
i-W
After Passion leaves them, goes to Gentiles. 60S
saith, in that He is God by Nature and Very, I am the
light of the world ; but they thinking most foolishly were
ever gainsaying Him who said these things, for (says he)
Thou bear est record of Thyself, Thy record is not true. And
not at contradictions in words did the daring of the Jews
stay, nor only in lore of reviling was their untamed audacity
consummated, but going without stint through all savage-
ness, they at last betrayed Him both to Cross and Death.
But since He was by Nature Life, having burst the bonds
of death, He arose from the dead and (as was reasonable)
departs from Jewish defilement and hasted away from
Israel and that with justice, and betaking Himself to the
Gentiles, He invited all to the Light, and to the blind He
freely bestowed recovery of sight. It befell then that after
the Death on the Cross of our Saviour Christ, the under-
standings of the Jews were darkened, in that the Light had
departed forth from them, and that the hearts of the Gentiles
were enlightened, in that the Very Light beamed upon them.
When then, He says, ye have lifted up the Son of Man, then
shall ye know that I am, instead of, I will await the consum-
mation of your impiety, I will not bring upon you wrath be-
fore its time, I will accept the Passion and Death, I will en-
dure along with the rest this too. But when ye shall betray
to the Cross the Son of Man deemed by you to be bare man,
then shall ye Icnoiv, even against your will, that not falsely
have I said that I am the Light of the world. For when ye
see yourselves darkened, the innumerable multitude of the
Gentiles enlightened by having Me with them, how will ye
not even against your will agree that I am of a truth the
light of the world ? For that the Saviour was going to de-
part from the Synagogue of the Jews after His coming to
Life again 3 from the dead, is doubtful to none (for it has
been accomplished and done) : yet may one see it somehow
(yea even clearly) from His words, While ye have the Light
walk in the Light, lest darkness come upon you. For the re-
pression and withdrawal of light generates darkness, and
again the presence of light causes darkness to vanish.
Therefore is Christ shewn as being of a truth Light, Who
Chap. 4.
c. viii. 28.
Supra
ver. 12.
lb. 13.
S. Luke
iv. 18,
from Isa.
lxi. 1
LXX.
3 avafli-
iaoiv
Infra
xii. 35.
604
Christ God Who o'ermasters death.
Book 5. darkened the Jews through His Departure from them, and
' enlightened the Gentiles through His Presence with them :
4 iirpa
KTOV
and a bitter lesson to the Jews was
dread things.
their experience of
The same in another way
When ye have lifted up the Son of Man, then shall ye know
that I am.
Since looking only (He says) to the flesh, ye believe that
I am mere Man, and deem that I am one like yourselves, but
the Dignity of the Godhead and the Glory from thence, do
not so much as enter your mind : — a most evident token to
you of My being God of Truly God and Light of Light, shall
be your all-dread and most lawless deed of daring, the Cross
that is and the Death of the Flesh thereupon. For when ye
see the issue of your mad folly frustrate of its purpose 4 and
the snare of death crushed in pieces (for I shall surely rise
from the dead) : then shall ye even against your will and of
necessity at length assent to what I said to you and shall
confess that I am by Nature God. For I shall be superior
to death and decay, I being by Nature Life shall raise again
My Temple. But if to overmaster death and to triumph over
the meshes of corruption belong to Him Who is by Nature
God and to no other being, how shall I not (all contradiction
and all doubt being removed) be shewn thereby to overcome
all things mightily and without trouble ? therefore does the
Saviour say that His Cross shall be a sign to the Jews and
a most evident demonstration of His being by Nature God.
And this you may see Him elsewhere too, clearly saying :
for when many and unnumbered prodigies had been shewn
forth by Him, the Pharisees once came to Him tempting
S. Matth. Him and saying, Master, we would see a sign from Thee. But
He since He saw the imaginations which were going on in
them, and was not ignorant that they were bitterly minded,
lb. 39, 40. says, An evil and adulterous generation seeketh after a sign,
and a sign shall not be given to it, but the sign of the prophet
Jonas ; for as Jonas was three days and three nights in the
Jews' dread of the Resurrection.
605
ill
whale's belly, so shall the 8on of man too be three days and
three nights in the heart of the earth. Hearest thou how to
the Jews asking a sign as a proof that He is God by Na-
ture, even though they said it tempting Him, He says that
no other shall be shewn to them save the sign of the prophet
Jonas, i. e. the three days death and the coming to life
again 8 from the dead ? For what token of God-befitting
authority so great and manifest, as to undo death and over-
throw decay, albeit by Divine sentence having the mastery
over human nature ? For in Adam it heard, Dust thou art
and unto dust shalt thou return ; but it was in the power
of Christ the Saviour both to end His Anger, and by bless-
ings to overthrow the death which from His curse pre-
vailed. But that the Jews exceedingly feared the sign of
the resurrection as mighty to convince that Christ is by
Nature God, their final deed 6 will clearly tell us, for when
they heard of the Resurrection of the Saviour, and that He
was not found in the tomb, terrified and exceeding fearful
thereat, they planned to buy off the informations 7 of the
soldiers by large money. For they gave them money to
say, His disciples came by night and stole Him while we slept.
Mighty therefore is the sign of the Resurrection, having
undoubted demonstration that Jesus is God, whereat the
hard and unbending heart of the Jews was sore troubled.
Chap. 4.
c. viii. 23.
5 kvafSl-
wcnv
Gen. iii.
19.
6 Spafia-
rovpyrina
1 (Tvko-
(pavrlas
S. Matth.
XKviii. 13.
CHAPTER Y.
1 o/cparois
2 Kara-
ff<pet>8o-
vwvres
3 Kadopi-
CovTfs
Infra x.
33.
■* a.TTO\t-
1TTVV0V-
res, beat-
ing out
fine, as
metal-
workers
That not inferior in Might and Wisdom to God the Father is the Son,
yea rather His very Wisdom and Might.
And of Myself I do nothing, but as the Father taught Me, I speak
these words.
He speaketh in more human wise, in that the Jews could
not otherwise understand, nor endure to hear from Him un-
vailed 1 things God-befitting. For on these matters are
they found hurling 3 stones at Him, and setting it down 3 as
blasphemy, that being Man, He made Himself God. With-
drawing therefore the surpassingness of God-befitting glory
and haying much bereft His language of its splendour, He
condescends most excellently to the infirmities of the
hearers, and sinco searching into their mind within He
finds that they know Him not to be God, He fashions His
Discourse in human wise, that their dispositions may not be
again kindled unto anger and they foolishly dart away from
cleaving to Him even a little. Ye shall know therefore (He
says) when ye have lifted up the Son of Man, that I am, ye
shall know again in like manner that of Myself I do nothing,
but as My Father taught Me, so I spealc.
And what need of these words (tell me) may some one
haply say, and what does Christ teach us herein ? There-
fore we will say, piously and with fair distinction expanding 4
each of the things said; Ye have never ceased (He saith)
falling upon My Deeds, as though wrought madly and un-
holily, ye condemned Me oft as not refusing to transgress,
as wont to act contrary to the Lawgiver. For I loosed the
paralytic from his so great infirmity, I compassionated a
man on the sabbath. But seeing (He saith) you who ought
to have wondered at it, finding fault thereat and missing
much of what befit Me, yea even just now I explaining to
The Son God One in Will and Mind with Fathek. 607
you what belongs to salvation was persuading you to ad-
vance to the desire of sharing in light. Then did I shew
you the Very Light, for declaring to you Mine own Nature,
I said, I am the light of the world, and ye acting and coun-
selling most unadvisedly, rose up against My words and
dared unrestrainedly to say, Thy record is not true. When
then ye have lifted up the Son of man, that is, when ye com-
pass Him about with death and behold Him superior to the
bonds of death (for I shall rise from the dead, since I am
God by Nature) then ye shall know (He says) that I do no-
thing of Myself but as My Father taught Me so I speak. For
ye will learn when ye see that the Son too is God by Na-
ture, that I am by no means self-opiniate 5 , but ever of one
Will with God the Father, and whatsoever He doth, these
things I too do not shrink from doing and whatever I know
that He speaks, I again speak. For I am of the Same
Essence as He That begat Me. For I healed the palsied
on the sabbath day, ye again were bitterly disposed thereat,
yet shewed I you My Father working on the sabbath also :
for I sa,id, My Father ivorketh hitherto and J. work: therefore
of Myself I do nothing. Again I said, I am the Light of the
world, but ye imagined that I was saying something dis-
cordant from the Father and in this too did I again shame
you, shewing that He said of Me, Behold I have set Thee for
a covenant of the people for a light of the nations. In vain
therefore (He saith) do ye accuse Him Who ever hath One
Will with the Father and doth nought dissonant to Him
nor endureth to say ought which is not His. For this is
the meaning I think that we should fit on to the words.
But the bitter wild beast will haply leap upon us, the
fighter against Christ, I mean Arius, and will cry out upon
us (as is likely) and will come and say, „ When the discourse,
„ sir, was proceeding all right, what made you pressing for-
„ ward thrust it aside to your own mere pleasure and do you
„ not blush at secretly stealing away 6 the force of the truth ?
„ Lo clearly the Son affirms that He does nought of Himself,
„ but that what He learns of God the Father, this He also
„ speaks, and so is conscious that His Father is in superior
„ position to Himself."
Chap. 5.
c. viii. 28.
Supra
ver. 12.
lb. 13.
5 ISioyvtt}-
fJLdlV
Supra v.
17.
Supra
ver. 12.
Isa. xlii.
b irapa-
I
i
I
fi
|i
1
I
li
11
1
n
if
I
It
B
|
§
\
1
l
if]
H
i
;f
'If
if
: §r
i
1
'.
1*
u
'■
II
■ It
n
: H
■
H
■
iH
'
n
M
;
'li
; ;
■
1
H
■
608
If Son not God, Father imperfect.
Book 5. What then, most excellent sir (will such an one hear in
c viii 28
' return), is the Son supplied with might and understanding
from the Father, that He may be able to do and to speak
without blame ? how then is He any longer God by Nature,
who borrows from another power and wisdom, just as the
nature of the creature too has it ? for to those who from not
being obtain being, every thing that accrues to them is also
surely God-given. But not so is it in the Son; for Him the
Divine Scripture knows and proclaims as Very God and I
think that to Him Who is by Nature God do all good things
in perfect degree belong, and that which possesses not per-
fection in every single thing that ought to be admired, how
will it be by Nature God ? For as incorruption and im-
mortality must surely belong to it naturally and not from
without or imported, so too the all -perfection and lacking
nought in all good things. But if according, sir, to thy un-
hallowed and unlearned argument the Son be imperfect in
regard of being able to do things God-befitting and to speak
what is right, and yet He is the Power and Wisdom of the
Father according to the Divine Scripture, to the Father
rather and not to Him will so great an accusal belong. For
thus defining these things you will say that in potential no
longer is God the Father Perfect, nor yet is He wholly Wise.
You see then whither the daring of thine unlearning sinks
down. And I marvel how this too has escaped thy acu-
men.: how (tell me) will God the Father supply might to His
own Might, or how will He render His own Wisdom wiser ?
For either one must needs say that it ever advances to
something greater and goes forward by little and little to
being capable of somewhat more than its existing strength
(which is both foolish and utterly impossible), or must im-
piously suppose that He is strengthened by another. How
Ps. xxiv. then will the Son be any more called Lord of Hosts or how
will He be any longer conceived of as Wisdom and Might,
strengthened (according to you) and made wise by an-
other ? Away with the blasphemy and absurdity of rea-
soning. For either grant outright that the Son is a
creature that ye may have the whole of Divinely-inspired
and else
where
Son's works on earth litlh to His creation of all. 009
Scripture crying out against you, or if ye believe that He
is by Nature God, grant, grant that the Properties of God-
head pertain to Him in Perfect degree. For it is the pro-
perty of the Natural Being [of God a ] neither to be impotent
about anything, nor to come short of supreme Wisdom,
yea rather to be Wisdom and Power's very self; but in
wisdom nought is through teaching 7 , nor yet in the Chief
and truly conceived-of Power do we see imported power.
But that by examining also the very nature of things, we
may more accurately test what are said by Christ, wc will
add this too to what has been said. What so great deed
hath the Only-Begotten made Man wrought, that will sur-
pass His inherent Power ? For it was like I suppose that
some would say that it then resulted that He should fitly
say, as having borrowed the Power from God the Father,
Of Myself I do nothing, because He drove out the evil spirit,
let go the palsied from his infirmity, freed the leper from his
suffering, gave the blind to see, sated a no easily reckoned
multitude of men with five loaves, appeased the raging sea
with a word, raised Lazarus from the dead : shall we say
that the manifestation herein is superior to His innate
Power ? Then how (tell me) did He stablish the so great
Heaven and spread it out as a tent to dwell in, how founded
He the earth, how became He Artificer of sun and moon and
what pertains to the firmament ? how created He angels and
Archangels Thrones and Lordships and yet besides, the
Seraphim ? He Who was in so vast and supernatural posi-
tion, lacking neither Might nor Wisdom from another, how
could He be powerless in matters so small, or how should
He Who by the holy Prophets is glorified as Wisdom need
one who must teach Him what to say to the Jews ? For
I hear a certain one say, The Lord who made the earth by
His power, who established the world by His Wisdom, and
stretched out the heavens in His discretion, and besides,
the Divine Daniel too says, Blessed be the name of God for
ever and ever, for wisdom and understanding and might are
His. But if His, according to the Prophet's voice, are both
8 unless i5i6rr)Tos he an error for Oedr-qros, of Godhead.
VOL. I. u r •
Chap. 5.
c. viii. 28.
'SiSaKTa's
Isa. xl.
22.
Jer. x. 12
LXX.
Dan. ii.
20.
1| ■
It;
II:
610
The Son God. Of Myself I do nothing
Book 5.
c.viii. 28.
aapyias
9 i.v6fj.oi-
ov, from
which
word the
Anomoe-
ans were
named
Siaxpt'
<rq>
2 i<&\ois
iriicpa
* X a P°-
KTrjpa
might and wisdom, who will any more endure the wordiness 8
of the heterodox, saying that the Wisdom and Power of the
Father is supplied with both power and wisdom from
another ?
„ But if we said (says he) that there were some other to
„ supply to the Son what He lacked of power, or to teach
„ Him, reasonably could ye attack us with words, knowing
„ that ye were on the side of Him as insulted : but since we
„ say that God the Father gives this, what plea for aggriev-
„ ance any longer appears to you from thence ?
Therefore if ye think that ye will in nothing wrong the Son,
in respect of His being by Nature unlike 9 Him Who begat
Him, even though He be said to be supplied by Him, re-
member, man, your late words, and be taught thereby not
to be offended : grant Him to be in all things Equal to His
Progenitor, and in no way or respect whatever inferior to
Him. But if it draw thee aside from the reasonings of or-
thodoxy, and persuade thee to deem of Him what is not law-
ful, why dost thou vainly attempt to beguile us with so rot-
ten words ? for it will make no difference at all, whether God
the Father Himself, or any other than He, be said to give
ought to the Son. For having once fallen under the charge
of receiving ought, what gain will He derive, though the
Person of the Giver were exceeding illustrious ? For what
difference (tell me) will it make to a person who refuses a
blow to be struck with a wooden rod or a gilt 1 one? for
it is not the suffering in this way that is good but the not
suffering at all. The Son therefore being proved to be
lacking in both power and wisdom, if He be shewn to re-
ceive ought from Him, and having herein complete accusal,
how is it not utterly foolish that we should smite our hearers
with stale 2 words, and by inventions of deceit smear over
the charge by deeming that no one else but the Father
Alone is admitted as supplying Him ? But I marvel how
though they think they are wise, and in no slight degree
practised in the art of making subtle 3 distinctions with
words foreign to the subject, that this escaped them, viz.,
that by disparaging the Impress 4 of God the Father, i. e.,
Hi
does not signify inequality.
611
the Son, ye do not so much accuse Himself as Him Whose Chap. 5.
Impress He is, since He must of necessity so be as He is c,vili - 28 '
seen to be in the Son.
„ But/' says he, „ the Son's own voice will compel thee
„ even against thy will to consent to what He did not dis-
„ dain to utter : for Himself hath confessed that He doth
„ nothing of Himself but that whatever He was taught of
„ God the Father these things He speaks."
Well then to thee, good sir, let the things even that are
well said seem to be not well, seeing that thou deniedst
the light of truth : but we again will go our own way, and
will deem of the Only-Begotten as is customary and wonted,
with becoming piety comparing them with what is before
us. For if the Only-Begotten had said, I do nothing of My-
self 'but receiving power from God the Father, I both work
wonders and am marvelled at, it would be even thus a
speech shewing that He nowise ought to be accused there-
fore, yet would our opponent have seemed to oppose us
with greater shew of reason 5 . But since He says simply 5 e^po<ro.-
and absolutely without any addition, I do nothing of Myself , % Tfp ° V
we will not surely say that He is blaming His own Nature
as infirm for ought, but that He means something else that
is true and incapable of being found fault with. In order
that transforming the force of the expression to man, we
may see accurately what He says, let there be two men
having the same nature, equal in strength and likeminded
one with another, and let one of them say, Of myself I do
nothing, will he say this as powerless and able to do nothing
at all of himself, or as having the other co-approver and
co-minded and co-joined with him ? thus conceive I pray of
the Son too, yea rather much more than this. For since
the Jews were foolishly springing upon Him as He was
working marvels, even accusing the breach of the sabbath,
and imputing to Him transgression of the law, He at length
shewed God the Father in all things Co-minded and Co-ap-
prover, skillfully shaming the unbridled mind of them who
believe Him not. For it was like that some would now
shrink from any inclination to blame Him when He said
k r 2
G12 Father and Son distinct in Person : taught
Book 5. tliat He did all things according to the Will of the Father
c viii 28 do
' and pointed out His own Will in His. For that the Son
does all things according to the Will of the Father will
shew that He is not less and an under -worker, but of Him
and in Him and Consubstantial. For since He is the Very
Wisdom of the Father and His Living Counsel, He con-
fesses that He does not do ought else than what the Father
wills, Whose both Wisdom and Counsel He is, seeing that
the understanding too that is in us does not ought of itself,
but accomplishes all that seems good to us. And little is
the example to the verity, but it hath an image not obscure
of the truth. And as the understanding that is in us is
accounted nought else than we ourselves, in the same way
I deem the Wisdom of God the Father, i. e., the Son, is
nought other than He in regard to sameness of Essence and
exact Likeness of Nature : for the Father is Father and the
« ttioirvar- g on g on ; n Their own Person 6 .
TO.TWS
But because to this He adds, As the Father taught Me,
I speak these things, let no one think that the Son is in
need of teaching for any thing whatsoever (for great is the
absurdity of reasoning herein) : but the force of what is said
has this meaning. For the Jews who were not able to un-
derstand ought that was good, were not only offended at
what were marvellously wrought, but also when ought God-
befitting was uttered one may see them in the same case,
and specially when He truly says, I am the Light of the
world, they were both cut to the heart and counselled all^
daring deeds. But the Lord Jesus Christ that He might
convict them of vainly raging about this says that His
own Words are God the Father's, saying Taught in more
human wise. Yet we shall find the force of the speech
7 eewpias not without a subtle inner-thought "', and if the enemy
of the truth will not admit what is human, he very great-
ly wrongs the plan of the economy with Flesh (for the
Only-Begotten humbled Himself being made Man, and
for this reason ofttimes He speaketh as Man) : but let him
know again that the saying, As the Father taught Me, so
I speak, will no way injure the Son in respect of God-
implies identity of Nature.
613
T . seed, ofl-
lt IS spring
befitting Dignity, for wo will show that this saying of His Chap. 5.
too is on all sides sound and right. But let yon accuser of C - V111,28 '
the doctrines of piety answer us who ask, Who (tell me)
teaches the new-born babe to use human voice ? why does
he not roar as a lion or imitate some other of the irrational
creation ? But nature its teacher fashioning after the pro-
perty of the sower that which is of him 8 must needs surely s i- e., his
and will proceed to that common sound used by all.
then possible without being taught to learn of nature which
infuscth so to say the whole property of the sower into tho
offspring. Thus therefore does tho Only-Begotten Him-
self here too affirm that He learned of the Father. For
what nature is to us, that full surely may God the Father
be reasonably conceived of to Him ; and as we since we aro
men and of men, learning untaught from nature speak as
befits men, so He too, since He is God of God by Nature,
learnt as of His Own Nature to speak as God and to say
things befitting God, as is I am the Light of the world. For
what He knows that He is because of the Father from
Whom He is (for He is Light of Light), this He said that
He learnt of Him, having a sort of untaught learning of
God-befitting works and words from the own 9 Nature of 9 <8<rfT7»-
Him Who begat Him, mounting up as by necessary laws
to sameness in all things of will and of word 1 with God ' ™vro-
the Father. For how must not sameness of Will and Equa- nai rav-
lity and Likeness in Words needs be without contradic- r ° ° y a "
tion inexistent in Those Who have the Same Nature ? Of
God altogether are we speaking, not of us ; for us diver-
gences of manners and differences of wills and tyrannies of
passions drag aside from the limits of what befits : but tho
Divine and Inconceivable Nature being the Same always
and fixed immoveably in Its own Goods, what divergences
unto ought else can It have ? or how will It not altogether
advance the straight course of Its own Purpose 2 and both 2 o-koitov
speak and accomplish what belongs to It ? The Only-Be-
gotten then being of the Same Essence with Him Who be-
gat Him and pre-eminent in tho Dignities of the One God-
head, will (I suppose) surely and of necessity work whatever
m
Ilcjl
i
imi
614 God the Word imaged in our word. With Me, of
Book 5. the Father Himself too works (for this is the meaning of
' doing nothing of Himself) ; and will surely speak what
belongs to Him Who begat Him, not as a minister or bid-
den or as a disciple, but possessing as the fruit.of His Own
Nature, to use the words also of God the Father. For here-
in shines forth clearly and apart from all railing this, viz.
that nothing is said by Him [as from Himself] .
29 And He That sent Me is with Me, and hath not left Me
alone.
Herein He shews clearly that He interprets the Counsel
of God the Father, Himself having none other than is in
Him (how could He ? for He is Himself the Living and
Hypostatic Counsel and Will of Him Who begat Him, as is
said in the Book of the Psalms by one of the Saints, In Thy
Counsel Thou guidedst me, and again, Lord by Thy Will Thou
gavest might to my beauty : for in Christ are all good
things to them that love* Him) but as bringing forth unto
our knowledge the things that are in God the Father.
For as this word of ours uttered externally 8 and poured
forth through the tongue makes known what is in the
deep of our understanding, both receiving, as some learn-
ing 4 , the will that is in our mind in respect of anything,
and impelled by it to utter it in such manner : so again
we will piously conceive that the Son (surpassing the force
of the example in that He is Himself both Word and
Wisdom of God the Father) uttered what exists in Him.
And since He is not impersonal 5 as is man's, but inbeing 6
and Living as having His own Being in the Father and
with the Father, He says here that He is not Alone, but
that with Him is Him also That sent Him. But when He
says, With Me, He indicates again something God-befitting
and Mystic. For we do not think that He saith thus, viz.
that as God may be (for instance) with a Prophet, guarding
him, that is, with His own Might and aiding him by His
favour or by the enlightenment through the Spirit stirring
him up to prophecy : — that so is He That begat Him with
Him. But here too He puts with Me in another sense :
Ps.
lxxiii.
24.
Ps. xxx.
7LXX.
3 irpotpo-
piKOS,
vide S.
Cyr.
Jerus.
Lect. Cat.
iv. 8.
4 fiddi}fj.a
5 b.vvw6-
(TraTos
vide S.
Cyr. Je-
rus. 1. c.
6 ivovffios
sS'l'
Nature ; with us is God of our nature.
615
for He That sent Me (He says) i. e., God the Father, is in
the same Nature as I.
After this sort will you understand that too which is in
Isaiah the Prophet about Christ, Know ye people and be
ye ivorstedfor with us is Ood. For our discourse hereon will
befit those who have set on Him their hope of being saved.
And these too say With us is God, not as though any should
imagine that God will be our co-worker and co-assistant,
but that He will be with us, that is, of us. For the Word
of God hath become Man, and in Him we all have been
saved and burst the bonds of death, and put off the corrup-
tion of sin, since God the Word being in the Form of God
hath come down to us and become with us. As then wo
here understand With us is Ood, for, The Word of God
the Father hath become of the same nature with us : so hero
too preserving the same analogy in our thoughts, when
Christ says, He that sent Me is with Me and hath not left Me
alone, we shall clearly understand Him to indicate mysti-
cally that (as we said before) God the Father is of the Same
Nature as I and hath not left Me alone : for it were alto-
gether impossible not to have wholly with Me God the
Father of Whom I am begotten.
And perhaps some one will say and will ask more thought-
fully 7 , Why does the Saviour say such things or what was
it induced Him to come to this explanation ?
To this we will reply, shewing that profitably and of
necessity did He add this too to what He had already said.
For since He said that as the Father taught Me, I speak these
things, needs does He shew that the Father is now co-
with Him and consubstantial with Him, that He may be
believed to speak what is His, as God the things of God,
and urged on by the Natural Property 8 of Him That begat
Him to say what is God-befitting, just as the children of
men having of their nature some untaught learning, as
we said above, know truly the properties of human nature.
We must not therefore be offended, when the Son says that
He learnt ought from the Father ; for not for- this reason
will He bo found less than He nor yet alien 9 according to
Chap. 5.
c. viii. 29.
Isa. viii.
9, 10
LXX.
7 <pt\ofia-
decrrepov
Supra
ver. 28.
8 i5i6-
T7JTOS
Supra p.
613.
♦l!'
* \l
,*'
9 tK(f>v\6s
TtS
61 6 The Father's Wisdom knows : made Man veils knowledge
Book 5.
c. viii. 29.
1 itriTi]-
watching
for oppor-
tunity
2 /coA.o/3oDi>
3 inro0e-
5 Tidpij-
fiipov
them. And let us consider the matter thus. Not in know-
ing any thing or in not knowing it, is the matter of essence
tested, but in what each by nature is. As for example
suppose Paul and Silvanus ; and let Paul know and be in-
structed perfectly in the mystery as to Christ, Silvanus
somewhat less than Paul. Are they then not alike in na-
ture or will Paul surpass Silvanus in respect of essence,
because he knows the depth of the mystery more than the
other ? But I suppose that no one will be foolish to such
an extent as ever to suppose that their nature is severed
by reason of superiority or inferiority in knowledge. When
then the condition of essence is (as we have said) accurately
proved not to lie in learning or teaching ought, it will no
wise injure the Son in regard of His being by Nature God,
if He say that He learns ought of His own Father. For
not on this account will He go forth from Consubstantiality
with Him, but abideth wholly what He is, God of God,
Light of Light.
But you will perhaps say, How then ? the Father is
greater in knowledge, for therefore doth He teach the Son.
But we again will say that wc have entirely shewn through
many words that the Wisdom of the Father is without any
need of learning and instruction and having joined together
many arguments thereto, we proved that their speech has
its exit in boundless blasphemy. Next, it is necessary to
tell thee besides that the Son's aim and special care l is ever
to abate 2 His own Dignity and not to speak much in God-
befitting manner, because of the Form of the servant and
of the abasement thence for our sakes undertaken. For
whither hath He descended, and whence unto what re-
moved, if He say nothing inferior 3 and not wholly worthy
of God-befitting glory ? For for these reasons He often
takes the form 4 of not knowing as Man what as God He
knows. You will see this clearly in the history of Lazarus of
Bethany, whom when now of four days 5 and stinking, He
with wonder-working might and most God-befitting voice
caused to return to life. Look at the economy fashioned
herein. For knowing that Lazarus was dead and having
'i.',;-
XTOV,
as Godhead : God, must do God's Works. 617
fore-announced this, as God, to His disciples, in human wise Chap. 5
Ho asked, saying, Where have ye laid him ? wondrous infra* 29
deed ! He Who was living far away from Bethany and was xi> 34,
not ignorant as God, that Lazarus is dead, how sought He
to learn where the tomb was ? But you will say (thinking
most rightly) that He made feint of the question, arranging
something profitable. Eeceive therefore in this case too
that He economically says that what He knows as God,
this He learnt of the Father ; not permitting the mad folly
of the Jews to be further excited, and punishing the wrath
of the more unlearned, He does not introduce God-befitting
language to them unsoftened 6 , although it rather befitted 6& Kpw
Him so to do. slieer
But since they were surmising that He is yet mere man,
He mingling as it were the Dignity of Godhead with man-
bofitting words speaks economically more lowly than He
is, For I do always the things that please Him. Receive
(I pray) herein too the solution of what seem hard and ob-
serve clearly that He rightly interprets, Of Myself I do no- Supra
thing. For for this reason (He says) testified I that I do no- ver ' 28
thing of Myself, when I but now addressed you, because ifc if
is My habit and practice 7 to do nothing discordant to God 7 T P'^ ij
the Father, nor to be able to do anything save what pleas- 1
eth My Progenitor. It is then very clear that in this !
alone will it be understood that the Son doth nothing of 1
Himself, viz. in His ever doing what pleases God the |
Father, so that except He had thus wrought, He would
have done somewhat of Himself, i.e., contrary to the Will
of Him That begat Him. It is not then because He comes
short of the Paternal Goodness 8 , nor because of being able 8 aptrys
to achieve nought of His own Strength, that He here
affirms that He does nothing of Himself, but because He is
Co-minded and Co-willer ever with His Progenitor in every
thing, and has no thought of ever accomplishing any thing
as it were separately 9 . And we do not, going off into ex- 9 Siypripi
travagant notions, think that the Son is here displaying in vm
Himself any virtue proceeding of choice and habit 1 , but ' vpoaipe
rather the Fruit of Nature That knows no turning, Which lalTJrT
K7/V
618 Choice of evil ours not God's. Persons of
Book 5.
c. viii. 29.
2 <pi\up4-
rov
A airapa-
iroffirov
4 or ruled,
SiaKpa-
TOV(ifVOS
5 ISla
6 &$arov
Prov. xx.
9.
needs not the Divine [help] in counselling to do anything.
For as to the creatures, inasmuch as they are capable of
turning to the worse, and of giving way to changes from
better to worse, good will be fruit of the pious and vir-
tuous 2 disposition : but as to the Divine and All-Sur-
passing Nature it is not so. For since all change and
turn is removed and has no place, good will be the fruit
of the unalterable 3 Nature, just as heat in fire or cold
in snow. For fire has obviously its proper action, not
of voluntary notion, but natural and essential, without the
power of being otherwise except it be driven away from
its action by the will of its Maker. Therefore not as
WE, or ought other of the rational creation, mastered 4 by
our free will to press forward to do what pleases God
the Father ; not so does the Only-Begotten say thus, but
as following the laws of His own Nature and able to think
and do nought save according to the Will of Him Who
begat Him. For how couhi the Consubstantial and Ono
Godhead ever be at variance with Itself? or how could
It do what liketh It not, as though any had power to
turn it aside unto ought else ? For though God the Father
exist properly 5 and by Himself, likewise both the Son and
the Spirit, yet is the Holy and Consubstantial Trinity not
riven asunder unto complete severance, but the whole Ful-
ness thereof mounteth up unto One Nature of Godhead.
We must besides consider this too, that no argument
can reasonably pull down the Son from His sameness of
Nature with the Father, seeing that He affirmed that He
always doth what jpleaseth Him, but rather being Consub-
stantial with Him will He be thereby acknowledged to be
God of God by Nature and Very. For who (tell me) will
savour the things of God after a God-befitting and exact
manner, except Himself too be by Nature God ? or who will
perform always what is pleasing to Him, if he have not a na-
ture beyond the reach 6 of the worse, and have for his share
the choice Dignity of the Divine Nature, I mean being un-
able to sin ? For of the creature it has been said, Who will
boast that he has his heart clean, or who will be confident that
Trinity God. Angels could swerve, the Son not. 619
Chap. 5.
c.viii. 30.
7 tis a.Kpo-
TO.TH]V
virepfio-
Job xxv.
5.
S.Jude 6.
8 OeodKe-
\ov, as
Horn. II.
i. 131.
1 S. Pet.
ii. 22.
he is pure from sins, and elsewhere the Divine Scripture
extending its utterance even to the very utmost bound 7
says, The stars are not pure in Eis Sight. For angels, al-
beit far removed from our condition, and having a firmer
status as to virtue, have not kept their own princedom. For
by reason of some being altogether torn thence and falling
into sin, the whole nature of the rational creation lies under
the charge of being recipient of sin, and powerless to be
imparticipate of change for the worse : and the reasonable
and godlike 8 living creature upon the earth hath fallen, not
after any long period, but in the first* man Adam. Wholly
therefore refused to the creature is unchangeability and un-
turning and being able to be of nature the same ; to God
Alone That is in truth will it belong. But this shines forth
full well in the Son, for He did no sin, as Paul saith, neither
was guile found in Eis Mouth. God therefore is the Son,
and by Nature of God who cannot sin, nor over overstep
what befits His Nature. When then He confesses that He
does always those things that please the Father, let no ono
be offended, nor deem that in lesser rank than the Father
is He who is of Him, but let him rather think piously that
as God of God by Nature He ascendeth unto the sameness
of counsel and (so to speak) sameness of work with Him
Who begat Him.
30 As He spake these words, many believed on Him.
The wise Evangelist ofttimes marvels at Christ practis-
ing depreciation 9 in His Words because of the infirmity of 9 <r/uKpo-
the hearers, and wont to achieve something great thereby. 7r P £7r "
For whereas it was in His Power as God to speak all things,
and to fashion His Discourse free and with royal Authority
over all, keeping measure 1 in His Speech economically, He ' <nw^-
encloses many unto obedience, many again He persuades to Imended
give heed more zealously unto Him. Therefore not empty ^ r y om €T [
is the Saviour's purpose, I mean His speaking to the mul- ffas
titudes in more human wise: for some of the more unlearned
were used to rage against Him not a little and readily to
desert Him, beholding a man and hearing God-befitting
620 Christ God and Man. Scriptures hard. Teachers unwearied
Book 5.
c.viii. 30
2 vpSxft-
pov
Supra
ver. 29.
3 KaXais
2 Cor. x.
5.
Hos. xiv,
9.
4 eirevfj-
X6TO
Heb. iv.
13.
words. But since He was God and Man in one, having
unblamed the authority that pertains to each, and able to
speak without fault in whatever way He please, He doing
exceeding well fashioned it in view of the levity of His
hearers, diversely declaring of Himself (and that often) the
things that belong to a man, such (I mean) as Of Myself I
do nothing and things akin to this: for they understand-
ing nothing whatever, but attacking without any investi-
gation what was said, went to this common and offhand 3
mode of understanding it, and thought that He said, Ke-
ceiving power of God I work miracles, and He is with Me,
since I do always what is pleasing to Him.
Likeminded then with the unholy Jews are the accursed
enemies of the Truth, who contradicting the dogmas of piety
and loving to wrangle, think meanly of the Lord, and seiz-
ing on what is economically and rightly 3 said, to overturn
therewith His inbeing Glory and Authority, they steal
away the Beauty of the Truth. For they have not (it seems)
remembered Paul who saith that one ought to cast down im-
aginations and every high thing that exalteth itself against the
knowledge of God and to bring into captivity every thought
to Christ and to His obedience : they have not known what
was uttered concerning the Divine Oracles by one of the
Prophets, Who is wise and he shall understand these things?
prudent and he shall know them? For unless some exceeding
great obscurity hovered upon them, and a deep darksome
veil floated over 4 , what were the need for a wise and pru-
dent man being sought after who might find out the know-
ledge of them ?
And this is abundance for the present matter, we will
speak rather on what is before us, choosing something
profitable. Upon Christ when saying these things, there
believed on Him, as saith the Evangelist, not all but many.
Yet albeit He is Very God, and hath nought that is not
wholly naked unto His Eyes and knows and that with all
accuracy that He will not take hold of all unto belief, He
yet perseveres, expending long discourse on them who come
to Him, giving us an Example most fair in this too, and
1
Chap. 5.
c. viii. 31.
S. Matt.
xxv. 24,
25.
gain some, as did their Lord. Faith demanded. C21
offering Himself a Pattern to the Teachers of the Church.
For even though all be haply not profited because of their
own depravity, yet since it was likely that some would
reap good thereby, we must not be sluggish to lead to what
is profitable. For if we bury so to say in unfruitful silence
the talent given us, that is, the grace through the Spirit,
we shall be like that wicked servant who said without any
restraint to his Master, I knew Thee that Thou art an hard
man reaping where Thou didst not soiv and gathering whence
Thou didst not straw and I ivas afraid and hid Tfaj talent
in the earth, lo, Thou hast Thine own. But to what end
that so wretched man came, and what penalty He exact-
ed of him, the studious man well knows having met with it
not once only in the Gospel books. Therefore let us lay
this to heart and consider aright that it is his duty to be free
from all indolence in teaching, his I mean who is set forth 5
for this work, and in no wise to turn aside to despise it 6 ,
even though all be not persuaded by his words, but rather
shalt thou rejoice at what thou gainest by thy toil. It is
meet too to consider with all sobriety that which has been
spoken by our Saviour, The disciple is not above his master,
nor the servant above his lord : enough for the disciple that he be
as his master and the servant as his lord. For if the Lord
persuade not all on account of the crookedness and hardness
of heart of the hearers, who will blame our feeble speech,
though it demand understanding of free-choice not of ne-
cessity ?
31 Jesus said therefore to the Jews which believed on Him, If
ye abide in My word, ye are My disciples indeed.
He demandeth of those who believe a disposition estab-
lished and fixed and prepared for the abode of that good
which they had once chosen. And this is faith in Him. 7 r h4irafx-
For wavering 7 shews utter senselessness and unprofit, see- t°w Pl ~
ing that A double minded man is unstable in all his ways, s. James
as it is written : but to press forward firmly to have hold of 1# 8 '
what is profitable, is indeed wise and most useful. As far
then as belongs to the more obvious meaning 8 , He says Jpo X °Jlpus
b irpOKf-
Xfipifffif-
vov
6 6\iyccpi-
as
Ib.x.24,
25.
622
Christ the Author of both Testaments.
Heb. i.
1,2.
Book 5. this, that if they shall desire to obey His Words, then shall
c. vui. . ^gy -fo Q sure iy called His disciples also. But as regards some
hidden meaning, He signifies this : for in saying If ye abide
in My Word, He is clearly withdrawing them by degrees
and gently from the Mosaic teachings, and removing them
from adherence to the letter and bidding them no longer
cleave to what were uttered and done in type, but rather
to His own "Word which is clearly the Gospel and Divine
preaching. For He it was Who ever of old was speaking to
us through the holy Prophets, but they were the mediators,
through whom (that is) He spake to us. But the Gospel
preaching will be conceived of as properly His Word (for
not through another do we find that it came to us but
Is. Hi. 6. through Himself) wherefore when Incarnate He says, I That
spealc am present. And Paul too will testify saying in the
Epistle to the Hebrews, God Who in many ways and modes
of old spake unto the fathers by the prophets in these last times
spake unto us by the Son. Himself therefore a worker unto
teaching hath the Son come to us at the last periods of the
world : therefore will the Gospel teaching be rightly called
His Word. It were meet then more nakedly and openly to
say, Ye who have accepted the faith in Me, and though late
have yet acknowledged Him Who of old is preached unto
you by the law and prophets, no longer be ye attached
to the types through Moses, nor be persuaded to cleave to
the shadows of the law, nor lay it down that the power of
salvation consists wholly in them, but in the spiritual teach-
ings, and in the Gospel preachings that are through Me.
But it was not unlikely, yea rather it was undoubted, that
receiving but now and hardly the faith, and having their
understanding shaken and ready for unsettling, they would
not endure such words, nor would at all hold out, in that
they are ever prone to anger, but as though the all-wise
Moses were hereby insulted, and put to nought because the
things appointed to them of old through him were des-
pised : — they would have turned readily to their proper dar-
ing and, ever set upon agreeing with him, thought nothing
of any longer believing on Christ. Economically therefore
Value of faith. Cheist the Truth. C23
.and veiledly as yet arranging the things of Moses in con- Chap. 5.
trast with His own words, i. e., putting the Gospel preach-
ing over against the law, and setting the new teachings
in very superior place to the elder ones. He says, If ye
continue in My Word, verily ye are My disciples, for they
who are pre-eminent in perfect 9 faith and unhesitatingly 9 <5ao-
receive into their mind the Gospel teaching, not unduly
regarding the shadow of the law, are in truth disciples
of Christ, while they who act not thus, mock themselves, f
not able to be in truth disciples, and therefore falling away
from salvation. And verily the blessed Paul to those who
after the faith foolishly desire to be justified by the law,
openly writes, Ye were set free b from Christ, whosoever of Gal. v. 4.
you are justified by the law, ye fell from grace. Wondrous
then and precious is single x faith and the desire closely * fiovSrpo-
to follow Christ, drawing the shadows of the law unto the
knowledge of Him, and transfashioning the things darkly
spoken unto spiritual instruction. For through the law
and the prophets is preached the Mystery of Him.
32 And ye shall know the Truth and the Truth shall make you
free.
Obscure as yet and not wholly clear is the word, none the
less it is replete with force akin to those before it, and though
after other fashion wrought will go through the same re-
flections. For it too persuades those who have once be-
lieved gladly to depart and remove from the worship accord-
ing to the law, instructing that the shadow is our guide to
the knowledge of Him, and that leaving the types and
figures, we should go resolutely 2 forward to the Truth Itself, 2 yop yQ s
i. e., Christ the Giver of true freedom and the Bedeemer.
Ye shall hnow therefore (He says) the Truth, if ye abide in
My Words, and from knowing the Truth ye shall find the
profit that is therefrom. Take then our Lord as saying
some such thing as this to the Jews (for we ought I think
to enlarge our meditation on what is now before us, for the
b Ka.TT)pyfiOr)Tc, cf. Rom. vii. 2 and 6, loosed from the law of her husband, we
(pointed out by Liddell and Scott) is are delivered from the law.
624 Christ brought up out of Egypt. Elder Sacrifices
Exod.
xii. 7.
Book 5. profit's sake of the readers) : A bitter bondage in Egypt,
"" (He says) ye endured, and lengthened toil consumed you
who had come into bitter serfdom under Pharaoh, but ye
cried then to God, and ye have moved Him to mercy towards
you, bewailing the misfortunes which were upon you ye were
seeking a Redeemer from Heaven : forthwith I visited you
even then, and brought you forth from a strange land, li-
berating you from most savage oppression I was inviting
you unto freedom. But that ye might learn who is your
aider and Redeemer, I was limning for you the mystery of
Myself in the sacrifice of the sheep, and bidding it then to
pre-figure the salvation through blood : for ye were saved
by anointing both yourselves and the doorposts with the
blood of the lamb. Hence by advancing a little forth from
the types, when ye learn the Truth, ye shall be wholly and
truly free. And let none (He says) doubt about this. For
if the type was then to you the bestower of so great goods,
how does not the Truth rather give you richer grace ?
Nothing forbids us to suppose that such were what Jesus
says to the Jews, if His Discourse run out to a wide range of
3 Oeuplav thought 8 : but it is probable that some other meaning also
beams forth from what is before us. The Law through
Moses typified washings and sprinklings, and moreover
whosoever it befell to be caught and to fall into the pit
of sin, him it bade to sacrifice a bullock or sheep and
thus to abate the blame for each one's transgressions.
But nought avail these things for the washing away of
sin j for they will never liberate the condemned from blame,
nor shew free from obligation of punishment those by whom
the Divine Law has been trampled. For what will sacri-
fice of oxen profit a transgressor, what gain will any one
find in sacrificing of sheep ? For what will be pleasing
from these, as far as pertains to transgression of the Law,
Ps. 1. 13. to God who has been insulted ? for hear Him saying, Will
I eat the flesh of hulls or drinh the blood of goats ? and yet
besides openly to the Jews, Gather your whole burnt of-
ferings unto your sacrifices and eat flesh, for I spahe not
unto your fathers concerning whole burnt offerings or sacri-
Lev.
iv, v.
Jer. vii.
21—23.
lead on to Christ the Truth, Who justifies mid frees. 625
fices, but this thing commanded I them saying, Judge righ- Chap. 5.
teous judgment. Wholly profitless therefore is the ap- °' vm ' '
proach through blood nor can it wash away the spot stained
into 4 the man through sin. You will have another proof 4 7r P 0<r , Te -
when you see Him say to Jerusalem the mother of the Jews
through the voice of Jeremiah, Why wrought My beloved lb. xi. 15
abominations in Mine House ? shall prayers and holy flesh
take away from thee thine evil or shall thou escape in these ?
For it is not possible that the blood of bulls and of goats Heb.x.4.
should talce away sins, as Paul saith. But that they con-
cerned about a fruitless worship, and zealous to perform
the offerings through blood, or their gifts, to no useful
end, were with reason sent away from the Divine court,
He will teach again saying by the mouth of Isaiah, Tread Isa. i. 12,
My courts no more : if ye offer fine flour, it is vain, in-
cense is an abomination unto Me. Not in these therefore
(I mean the ordinances of the Law) is true salvation, nor
yet will any one win hence the thrice-longed for freedom, I
mean from sin. But bounding 5 a little above the types, 5 &<>-*-n-
and surveying the beauty of the worship in Spirit and
acknowledging the Truth, that is Christ, we are justified
through faith in Him, and justified we pass over unto the
true liberty, ranked no more among slaves as heretofore,
but among the sons of God. And John will testify this,
saying of Christ and of them that believe on Him, But as Supra
many as received Him, to them He gave power to become chil- *' *
dren of God. Profitably then doth our Lord and Christ not
suffer them who believe on Him to marvel any more at the
shadows of the law (for there is nought in them that pro-
fits or that bestows the true freedom) but bids them ra-
ther know the Truth ; for through this does He say that
they shall be entirely freed, according to the mind of the
words.
33 We be Abraham's seed and have never been in bondage to any
man, how sayest Thou, Ye shall be made free ?
They laugh at the promise of our Saviour, rather they
even take it ill, as though they were insulted. For that
VOL. I. S S
626 Abraham little by birth great by faith. Jews manifold bondage.
Book 5.
c.viii.33,
6 iv irpo-
adrjKijs
fitpti
(TUCpUP
S. James
ii. 23.
8 bolSi/uos
cf. Rom.
iv. 3.
Rom. x.
6.
9 Svcrye-
Vfiav
Deut. iv.
20.
which has no share at all of bondage, how will it need (he
says) of One Who calls us unto freedom, and Who gives
us a something over and above 6 what is in us already.
But they know not, though wont to have a conceit of being
wise 7 , that their forefather Abraham was of no notable fa-
ther after the world, nor yet of highest repute among those
who are admired in this life, but was ennobled by faith
only in God : Abraham believed God, it says, and faith was
imputed to him for righteousness and he was called the Friend
of God. Thou seest then very clearly the cause of his il-
lustriousness. For since he was called the friend of God
who ruleth over all, he hath become on this account great
and famed 8 , and his faith was imputed to him for righteous-
ness, and the righteousness which is of faith hath become to
him the cause of freedom towards God c , Therefore when he
by believing was justified, that is, when he shook off the low
birth 9 that is from sin, then did he appear illustrious and of
noble birth and free. Foolishly then do the Jews spurning
the grace which freed the very founder of their race ad-
vance only to him who was freed thereby, but considering
neither whence is or whither looks what is illustrious in
him, they dishonour the Giver of what is most excellent
in him, and forsaking the Fount of all nobility they think
greatly of him who is participate thereof; but they will
be caught vainly boasting of being never in bondage to
any man and what they say about this will be no less
proved to be false. For they were in bondage to the
Egyptians for 430 years and through the grace that is
from above were hardly delivered from the house of bond-
age and from the iron furnace, as it is written, to wit the
tyranny of the Egyptians. And they were in bondage
both to the Babylonians and Assyrians, when they re-
moving the whole country of Judaea and Jerusalem itself
transferred all Israel to their own land. In no respect
then was the speech of the Jews sane : for besides being
ignorant of their truer bondage, that in sin, they utterly
c I. e., in his relation towards God, like contrasts the conditions of the relations
S. John xv. 13 — 15, where our Lord of bondage and friendship.
From slavery rulers, from sin Christ frees.
G27
deny the other ignoble one and have an understanding Chap. 5.
c viii 34
accustomed to think highly about a mere nothing.
34 The Saviour ansivered them Verily verily I say unto you,
Whosoever committeth sin is the servant of sin.
He lifts out of their innate unlearning these who were
carnal and looking only to things corporal, He transfers
them to the more spiritual and removes them to a mode
of teaching wholly unpractised and unwonted, shewing
them their hidden and through long ages unknown bond-
age ; and that they falsely say, To no man have we ever heen Supra
in bondage He wisely passes by, neither does He say that
to no purpose do they boast of the nobility of their fore-
father, in order that He may not appear to be inciting to
what was not right them who were already prone and
much inclined to anger, but advances to this needful mat-
ter and one which they needed verily to learn, that he is
sin' 8 bondman who doth it, as though He said thus :
A compound animal, sirs, is man upon the earth, of soul
that is and body, and bondage as to the flesh pertains to
the flesh, but that of the soul and which takes place upon
the soul, has for its mother, the barbarian, sin. The free-
dom then of man from bondage after the flesh the authority
of the rulers will effect, but that which sets free from sin,
is meet to be spoken of God Alone and will belong to none
other save He. Therefore He persuades them to think
reasonably and to desire real and true freedom, and thus
to seek at length not the illustriousness of ancestors which
nothing profits them thereto, but rather God Alone autho-
ritative over His own Laws, the transgression whereof cre-
ates sin the foster mother of bondage to the soul. But our
Lord Jesus Christ seems to be privily as yet and full veiledly
convicting them of vainly thinking great things of a man
and imagining that the blessed Abraham was altogether free.
For His shewing generally that he who doeth sin is the
bondman of sin, makes Abraham himself to have been once
the bondman of sin and within its toils. For he was justi-
fied not as being himself righteous, but when he believed
God then called to the freedom of being justified. And
s s 2
II.
f ■ v :
ft.'.-.'
!: '%
Book 6.
c. viii. 35
Rom. iii.
10.
lb. 23.
Ps.
lxxxviii.
5.
;. -'J
';■ : : '»
628 God's glory sinlessness. Those who are
not at all as quarrelling with the fame of the righteous man
do we say this, but since none among men is without trial of
the darts of sin, he too who is reputed great was surely
brought under the yoke of sin as it is written, There is
none righteous, for all sinned and have come short of the
glory of God. But the glory of God besides other things
is the being utterly incapable of falling into sin, which has
been reserved for Christ Alone, for He Alone has been
free among the dead : for He did no sin albeit being among
the dead, that is reckoned among men over whom the death
of sin once had mastery.
Therefore (for I will sum up the aim of what has been
said) the Lord was hinting that the blessed Abraham him-
self too having been once in bondage to sin, and through
faith alone to Christ-ward set free, availed not to pass on to
others the spiritual nobility, since neither is he master of the
power of freeing others who put away the bondage of sin
not by himself nor was himself on himself the bestower of
freedom, but received it from Another, Christ Himself Who
justiheth.
35 The servant abideth not in the house for ever, the Son abideth
ever.
Having shewn that unfree and in bitter bondage is he
who is subject to sin, He adds profitably both what will
happen to him who hath loved bondage, and what again
shall be their lot from God who have chosen to live after
the Law and have therefore been ranked among the sons
of God. For the bondman, He says, abideth not in the house
for ever (for indeed and verily he shall go forth into the
utter darkness there to pay the penalty of his enslaved
life) but the Son abideth ever. For they who have once
enjoyed the honour of adoption, shall abide in the presence
of God, in no time thrust forth from the court of the first-
born, but rather passing a long and lasting season therein.
And you will understand accurately what is said, if you
bring forward and read the Gospel parable wherein Christ
S. Matth. (^ says) shall set the goats on the left, the sheep on the right.
adopted abide, the bond not. Sheep and goats, 629
and that He shall send away the goats saying, Depart ye
cursed into the everlasting fire, prepared for the devil and his
angels : and shall gather the sheep to Himself and receive
them graciously, crying out, Come ye blessed of My Father,
inherit the Icing dom prepared for you from the foundation
of the world. For by the goats is meant the unfruitful mul-
titude of them who love sin, by the sheep, the choir of the
pious, laden l with the fruit of righteousness, as though
wool. Therefore he who beareth the disgrace of bondage
shall be thrust forth of the kingdom of heaven like some
useless and basest vessel : every one who lovoth to livo
aright shall be received and shall abide therein, and be
ranked therefore among the sons of God. And it seems
likely that the Lord in saying these things hints also to
them, that if they admit not the freedom that comes through
faith, they shall surely depart forth of the holy and Divine
court, that is, the Church, as is said by one of the Prophets,
I will drive them out of Mine House. For that that which
was afore spoken has reached its fulfilment, the very nature
of things attests : for the daughter of Zion was left as a
tent in a vineyard, as a lodge in a garden of cucumbers, as
it is written : wholly fallen and destroyed is the temple,
and themselves have gone forth not abiding therein for
ever and in their place hath arisen and been raised up for
Christ's sake the Church of the Gentiles, and they abide in
it ever who have been called to Divine sonship through
faith. For the boast of the Church will never cease nor
ever fail, for the souls of the righteous depart from things
of earth and are safely moored at the city that is above, the
heavenly Jerusalem the church of the firstborn, which is
our mother, according to the voice of Paul.
But since examining into what was said about bondage,
and desiring every way to track out the truth, we have said
that Abraham himself was numbered among bondmen, and
not even him did we put outside the boundary of our contem-
plations, because of its being said more generally by Christ,
Whosoever committeth sin is the servant of sin : come now let
us following out our own words make clear the force of
Chap. 5.
c. viii,35.
lb. 41.
lb. 34.
1 Kara/Spi-
Hos. is.
15.
Isa. i. 8.
Gal. iv.
26.
Supra
ver.34.
Iff « ) *
630
The created decayeih, the Son, God,
Book 5.
c.viii. 35
S. Matth,
xxiii. 17.
Ps. cxix.
91.
2 tV 9e-
cepiai>
Ps. cii.
26, 27.
what has been said. The Jews were thinking great and
excessive things, putting forward Abraham as a sort of
head and fount of their nobility : but that it needed to seek
to be freed through the grace that is from above, they ad-
mitted not even in bare thought, fools and blind according
to the Saviour's voice.
Needs therefore does Christ design to shew that what is
by nature bond, sufficeth not for the freedom of others nor
yet one whit for its own, for how can that which lacks free-
dom as to its own nature, give freedom to itself, and that
which borrows its own grace from another, how will it suf-
fice for the supply of another ? To Him Alone Who is by
Nature God of God will befit and rightly be ascribed the
power of freeing. Clear proof therefore gives He that all
must needs be and be acknowledged bond that abides not
for ever, i. e. to which belongs not being always the same.
For every thing created will surely be also subject to cor-
ruption, and that which is so will be bondservant of God
Who called it into being. For respecting the creatures
it was said to Him, For all things are Thy servants. And
this which is said is general, and one portion of the whole
is the blessed Abraham, or again the whole human nature.
But the abiding for ever gives a clear sign that the Only-
Begotten God Who shines forth from God is King and
Lord of all. For to whom will pertain the being always
the same and being established in firm tenure of the ever-
lasting good things, save to Him Who is by Nature God?
in this way doth the Divine Psalmist too shew us that the
creature is bond, God the Word which beamed of God the
Father King and Lord. For extending the mental view 2
from a portion to the whole of creation, he says of the hea-
vens and of Him Who is by Nature Son, They shall perish
bat Thou abidest, and they all shall wax old like a garment
and as a covering shalt Thou change them and they shall be
changed, but Thou art the Same and Thy years shall not fail.
Seest thou how by this too exceeding well and true con-
fessedly it is that the bond abideth not for ever but the Son
abideth and that the non-abiding is a proof that that is
abideth. Sitting signifies abidance.
631
bond of which it is predicated ? And by analogy the other,
i. e., the abiding for ever will be a clear token of His being
Lord and God of whom such a word may be properly and
truly said. Sufficient then were the Psalmist to testify to
what we say, but since (as it is written), In the mouth of
two or three witnesses shall every word be established, come
let us besides him shew the blessed Jeremiah too thinking
and saying consonantly. For he shewing that every thing
that is made from its being corruptible is therefore bond,
and shewing that the Son because He abides and is Un-
changeable is by Nature God and manifestly therefore also
Lord, says thus to Him, For Thou endurest 3 for ever and we
perish for ever. For at every time will the originate be cor-
ruptible by reason of its having been made, even though
by the Power of God it decay not, and God will ever sit,
what is here called sitting indicating the stability and un-
changed fixedness of His Essence together with Its con-
centration 4 and Its illustriousness in Royal Appearance and
Reality, for sitting has an image of these.
Therefore (for I will go back to what I said at the be-
ginning) from his not abiding for ever He shews that the
blessed Abraham is corruptible and originate, for he has
. died and passed in a way out of the Lord's house, i. e. this
world. By the same reasoning He would have us conceive
of him as bond also and so not competent to bestow freedom
upon others, and from the Son abiding ever, He says that
He is clearly God of God by Nature, whereon will surely
follow the being King and Lord. And what is the econ-
omy 5 from the above mentioned distinction, shall be shewn
in the next that in order follows.
Chap. 5.
c. viii. 36.
2 Cor.
xiii. 1
from
Deut.
xix. 15.
fiii
Bar. iii.
3.
vos
sittest
* juero
toO avvd-
yeffOcu
5 rb oIko-
VOfiOVfie-
36 If the Son shall make you free ye shall be free indeed.
To Him Alone (He says) Who is by Nature Son of a
Truth free and remote from all bondage is found to per-
tain the power of freeing and to none other whatever save
He. For as He because He is by Nature Wisdom and
Light and Power, makes wise the things recipient of wis-
\i \
632 The Fbee frees. Saints if mean to be honoured.
Book 5. dom, enlightens those that lack light and strengthens those
* that want strength; so because He is God of God, and the
tyvfio-tos Genuine 6 and Free Fruit of the Essence That reigns over
all, He bestows freedom on whomsoever He will. For no
one can become truly free at his hands who has it not of
nature. But when the Son Himself wills to free any,
infusing His own Good, they are called free indeed, receiv-
ing the Dignity from Him who hath the Authority and not
from any of those who have been lent it from Another and
Hevtlois been ennobled with so to say foreign 7 graces.
Most needful therefore is the preceding explanation,
and great the profit which arises from that distinction to
those who are zealous to hear it more diligently. For it
was right to understand why it should be needful to seek
for nobility towards God and to learn that the Son can
make us free. Let them then who rejoice in the dignities
of the world use themselves 8 not to be swollen with lofty
conceits nor let them run down the glory and grace of
the saints, even though they should be little and spring
of little after the flesh: for not the seeming to be illustri-
ous among men suffices to nobility before God, but splen-
dour in life and virtuous ways render a man free indeed
Ps.cv.17. and noble. Joseph was sold for a bond-slave, as it is writ-
ten, but even so was he free, all radiant in the nobility of
soul : Esau was born of a free father and was really free,
but by the baseness of his ways he shewed a slave-befit-
ting mind. Noble therefore before God, as we have just
said, are not they who have riches and are flooded 9 with
superfluity of substance, and rejoice in the bright honours
that are in the world, but they who are radiant with holy 1
life and an ordered conversation.
8 fie\erd-
rcecrav
9 irepix*6
fievoi
fffflVlfi
37 I know that ye are Abraham's seed; but ye are seeking to
kill Me because My word hath no place in you.
Having manifoldly shewn them that the boast and con-
ceit from their being of kin to Abraham is utterly empty
and devoid of any good. He says this, that they may seek
the nobility that is true and dear to God. For God looks
To Christ kinship bodily and spiritual. 633
not on the flesh according to what is said by our Saviour Chap. 5.
Christ Himself, The flesh proflteth nothing, but rather ac- s'upravL*
cepts and accounts worthy of all praise nobility of soul ^
and knows that they have true kinship, whom likeness of
work or sameness of manners gathering unto one virtue,
causes to be ennobled with equal forms 3 of good and simil- 2 Itecus
arly the contrary. Since how are we who are of earth and
compacted of clay, as it is written, called kin of the Lord Job ...
of all, as Paul saith, Forasmuch then as we are the offspring Acts xvii.
of God ? For confessedly have we been made kin to Him,
because of the Flesh That pertains to the Mystery of Christ.
But it is possible in another way also to see this truly
existing. For by thinking His Thoughts 3 and resolving 3 <ppovod-
in no cursory manner to live piously, we are called sons of JhluTod
God who is over all, and forming our own mind after His
Will so far as we can, thus are we to likeness with Him
and most exact similitude truly kin.
But that God does take likeness and accurate similitude
of works or of ways to have the force of kinship, we shall
clearly know, if we look closely 4 into the holy words, and 4 h^-
explore 5 the Holy Scripture. In the times therefore of Jere
miah the prophet, there was a certain false prophet, She- j™
maiah the Nehelamite & by name, belching things forth of his 24 -
own heart as it is written and not out of the Mouth of the lb. xxiii.
Lord. And since there was some other great multitude of 16 '
lying witnesses and false prophets going about among the
people, and drawing them away to what was not meet,
God the Lord of all was at last rightly indignant. Then
after having expended many words upon Shemaiah, and
declared more in detail 6 what penalties he should pav for 6 ^^ 6 -
his deed of daring, at last He adds, and I ivill visit upon lb. xxix.
Shemaiah and his seed, who do like deeds with him e . Hear- '
est thou how He sees kindred in like attempts ? for how
could He who judgeth right punish along with Shemaiah
d For Nehelamite, the Greek text of c robs -iroiovvras ra S/xoia ai>T<£ ; it does
S. Cyril (following the Alexandrian and not appear where S. Cyril obtained these
Frederico-AugustaneMSS. oftheLXX) words, to explain rb yevos, his seed,
has iXafMirrif, Elamite, the Vatican text though he says expressly a little below
of the LXX, the scarcely differing form, that they are there.
a.iKafx'iry\v .
irepivo-
(TTOVVTfS
xxix.
634
Seed them who do after.
Book 5.
c. viii. 37-
Ezek.
xviii. 4.
S. Matth.
iii. 9.
Gen. xxii,
17.
S. Matth,
iii. 9.
Rom. ix.
6,7.
his seed after the flesh, not like-mannered with himself as
regards baseness, albeit He says clearly by the Prophet
Ezekiel, The soul that sinneth, it shall die. In order then
that one may not imagine anything of this sort respecting
him, having said, his seed, He immediately added, Who do
like deeds with him, defining kindred to be in sameness of
action. But that we may see that what is said is true of
the very Jews, let us call to mind the words of John (I mean
the holy Baptist), for shewing that rotten was their boast
of kindred with Abraham, he says, And say not within
yourselves, We have Abraham for a father, for I say unto
you that God is able of these stones to raise up seed unto
Abraham. For since it had been said unto him by God,
Multiplying I will multiply thy seed as the stars of the
heaven, the people of the Jews resting upon the Promiser
being surely and of necessity unlying, were thinking big,
and expecting that in no wise could they fall from the kin-
ship to their ancestor, that the Divine Promise may be
kept. But the blessed Baptist annihilating this their hope,
very clearly says, God is able of these stones to raise up chil-
dren unto Abraham'. And with these falls in the blessed
Paul too thus saying, For not all they of Israel are these
Israel, neither because they are the seed of Abraham are they
all children. It being shewn therefore on all sides to be
true that God acknowledges kindred in manners and habits,
clearly vain is it to boast of holy and good ancestors, and
be left behind and depart far away from their virtue.
With reason therefore does the Lord say to the Jews,
I know that ye are Abraham's seed yet do ye seek to kill Me
because My Word hath noplace in you. Yea (He says) when
I look to the flesh alone and consider whence the people
of the Jews sprang, then I see that ye are of the seed of
Abraham, but when I look at the beauty of his conversa-
tion and disposition, I see that ye are aliens and no longer
kin. For ye are seeking to kill Me, albeit your forefather, of
whom ye now think great things, was no murderer, and
worst and most lawless of all, on no just pretexts am I per-
secuted by you, but ye desire to kill Me in utter injustice :
Jews' objections. 635
for for this reason alono did ye devise to destroy Me, because Chap. 5.
My Word hath no place in you, albeit calling you to salva-
tion and life. It hath no place in you, because of the sin
that indwelleth in you, and which suffereth not advice and
counsel for good to have any room in you. Murderers
therefore alike and most unrighteous judges are the Jews,
determining that they ought to award to death Him who
nothing wronged them but rather was engaged in doing
them good and zealous to save them. How then are they
any longer kin to the righteous and good Abraham, who
are so far behind the good that was in him, and have strayed
so far from like conduct 7 with him, as one would admit 7 n "V""?-
dtias
were distant and say were parted vice from virtue r
38 I speak that which I have seen ivith My Father, do ye then do
that which ye heard 1 from thes Father.
Uncontained by the Jews did He say that His word was,
and having said that this was the only reason why they were
incited against Him, yea rather convicting them of desiring
even to kill Him, needs does He add these things also, and
why, I will set forth. He was not ignorant, it appears, that
some of the Jews would rise up and dispute His words and
belching forth from their innate madness, say again, Not
for nothing (as Thou sayest) do some desire to slay Thee,
for reasonable causes are they stimulated thereto, pious
is their motion and their zeal free from all just accusal :
for without place in them is Thy word seeing Thou madest
it dissonant from God. Thou teachest us (he says) an- ^- * x *-
other error and drawest us off from the way of the Law,
and removest us to that which pleases Thyself Alone.
The Jews then whispering these things privately or imag-
ining them in their hearts, the Lord again meets them,
knowing the motions of their imaginations within (for He
is Very God) and therefore says, I spealc that which I
have seen with My Father, I beheld close 8 the Nature of 8 naretr-
Father, I saw ofttimes of 9 Myself and in Myself Him Who 9 «'|
f So reads S. Cyril for eoupd/caTe ye your) with the uncial MSS. BL. : and
have seen with the Alexandrine MSS. he takes iroieTre imperatively in his ex-
BCL. position on the present verse.
s So reads S. Cyril (omitting v/j-uv,
636 The Son hath one Will with the Father. Olden 'prophecies.
Book 5.
c.viii.38,
1 1 f
f ,
Exod.
xxiii. 7.
Supra
ver. 37.
Zech.ix.
9.
Isa. xl.
9-11.
nvpdas
begat Me, and am a Beholder of the Will That is in Him.
I saw, by innate knowledge that is, of what works He is
the Lover, and these I speak to you, I shall not be found
to say ought dissonant to Him, nor have I appointed any
thing other than pleases Him. To that was I earnest in
calling My hearers, not departing from what is Mine (for
in Me are His, and Mine again in Him) but if I Who
am thus by Nature and am in all things Co-willer with
God the Father, appear to you to be not true and I am
adjudged to be leading you astray from the Divine Teach-
ings, let the charge be dismissed, cast away suspicion;
do that which ye heard from the Father, He hath spoken
to you by Moses, accomplish the command, ye heard Him
say, The innocent and righteous slay thou not, how then
are ye seeking to kill Me and breaking the Father's com-
mandment ?
But in another way again will we take the words, Do ye
then do that which ye heard from the Father. He has spoken
to you (He says) through the Prophets, ye heard Him say,
Rejoice greatly o daughter of Zion, shout o daughter of Jeru-
salem, behold thy King cometh unto thee, He is just and having
salvation and mounted upon a colt the foal of an ass, and
again through the voice of Isaiah, Zion that bringest good
tidings, get thee up into the high mountain, o Jerusalem that
bringest good tidings, lift up thy voice with strength, lift ye
up, be not afraid, behold your God, behold the Lord cometh
with strength and His Arm with rule 1 , behold His Reward
with Him and His work before Him : like a shepherd shall He
feed His flock, He shall gather the lambs with His Arm and
shall comfort those that are with young. Obeying therefore
the commands of the Father, receive Him Who is fore-
announced to you; honour with faith Him Who has been
fore-preached. Give at least to the words of the Father to
prevail in you.
But we must know that He saya that the Law is God
the Father's, albeit spoken by Him through Angels h , not
k See Heb. ii. 2, For if the word spo- tered through God the Son's own Mouth)
ken by (i. e., through) Angels (that is the were steadfast ; Gal. iii. 19, and it was or-
Law as contrasted with the Gospel ut- dained by (i.e., through) Angels in the
rrfk
Condescension. Jews knew of Virgin Birth. 637
putting Himself outside of the law-giving, but He yield- Chap. 5.
ing to the surmises of the Jews who believed that it was
so, and economically, does not oppose Himself to their
surmise, for ofttimes doth He shame 2 them, since they re- 2 ir f i v<rw "
ceive Him not, for He brings before them the Father's
Name.
39 They answered and said unto Him, Our father is Abraham.
great unlearning and mind withered unto unbelief and
looking to only wrangling ! For while our Saviour Christ
consenteth and saith openly, I know that ye are Abraham's Supra
seed, they persist in the same, and as though one were hold-
ing out and contradicting and saying that they were not of
Abraham's seed after the flesh, they again say, Our father
is Abraham, and blush not going oft through the same words,
who think that they ought not to yield even to Battus 1 , but
are but most excellent emulators of that man's babbling.
But perchance they had some most unreasoning plea for
this, and what, we will tell. For when the Lord says, I
speak that which I have seen with My Father, they did not Supra
imagine that He hereby intended God the Father, but
thought that He spoke of either the righteous Joseph, or
some other of those on the earth, ridiculing and deeming
and thinking exceeding little things of Him. For the holy
Virgin conceived in her womb the Divine Babe, not of
marriage but of the Holy Ghost, as it is written. And the s. Matth.
blessed Joseph knowing not at first the mode of the econ- u
omy was minded to put her away privily, as Matthew saith. lb. 19.
But it was not by any means unknown by the Jews that
the holy Virgin conceived in her womb before marriage
and coming together, yet they understood not that it was
of the Holy Ghost, but thought that she had been corrupted
by one of the nation, whence they had no right conceptions
of Christ. For they deemed that He was a child begotten
of some other father who had corrupted (according to their
hand of a mediator (i. e., Moses); S. Scotts Lexicon to be the name of a stam-
Stephen's Apology in Acts vii. 53, who merer, and formed from the continual
received the Law at the appointment of repetition in stammering in the effort to
Angels and kept it not. get out his words,
» Battus is explained in Liddell and
Hi
it:
lilt
lift
I
!ir r
638
Jews' hard surmises, Christ's gentleness.
Book 6.
viii. 39,40
4 irepiaV'
madness) the holy Virgin, and that He was attributed only
to Joseph, being a bastard and not son in truth. When
then He says, I speak that which I have seen of My Father,
they took in no thought at all of God, but that He meant
some one of earthly fathers and fancied that He was trying to
move them from their honour to their ancestor, and sus-
3 ulfuiTi pecting that He was apportioning to His own kin 8 the
honour due to another, and that most ancient glory of the
Patriarchate, they meet Him in a more contentious and
vehement manner saying, Our father is Abraham. For just
as though they were saying, Albeit, sir, you drench 4 us
with clever words, and din around us with portentous mar-
vels, and strike us hard with mighty deeds beyond speech,
you will not remove us from our pristine boast, we will not
register Thy father as the head of our race, we will not at-
tribute such a glory to another, nor will we take new an-
cestors in exchange for the elder ones. It is no marvel,
nor hard to believe, that the Jews should fall into such
folly, when they imagined that He is even a bare man and
, in manifold wise holding Him cheap would call Him the
carpenter's son and rank as though nought the King and
Lord of all.
But that they had no right opinion as to the holy Virgin
also, as though she had been defiled, we shall know full
well by what follows.
Jesus saith unto them, If ye were Abraham's children, ye would
40 do the works of Abraham ; but now ye seek to kill Me, a Man
That have told you the truth which I heard of God, this did
not Abraham.
Soothing, so to say, by every way and word the boldness
of the Jews, Christ speaks to them veiledly, not applying
open conviction but mingled with gentle speech, and in
lowly wise and manifoldly charming their wrath. For since
He sees that they are most exceeding silly and understand
nought of what is said, He makes His Discourse free at
length from any veil and bared of all covering. For it
needed (He says) it needed, if ye believed that being classed
s. Mattli
xiii. 55.
Praise of Abraham. Heard. 639
among Abraham's children was the highest honour, that ye Chap. 5.
should be zealous to imitate his manners : it needed that ' '
ye should track the lovely virtue of your ancestor, it needed
that ye should be zealous of and love his obedience 5 . For h ^ird.
he heard God say, Get thee out of thy country and from thy Gen. xii.
Mndred and come into the land that I will shew thee. And
nought delaying in the fulfilment of what was bidden him,
he hastens forthwith from his country, and relying on the
mercy of Him who bade him, arrives in a foreign land.
And being at the very goal so to speak of life and passing
his hundredth year, he heard, Thou shalt have a seed, and lb. xy.
nothing doubting, he gave fervent faith to Him That spake,
heeding not the weakness of his flesh, but looking at the
Strength of Him That spoke to him. He heard that he was
to offer to God his beloved for a sacrifice and forthwith he
strove against the longings of nature, and made his love for
the youth second to the Divine Command. In you I find all
contrary to these, for ye are seeking, He says, to hill Me be-
cause I have told you things from God, this did not Abraham.
For he insulted not by his unbelief Him who spake to him,
he sought not to do any thing that grieved Him. How
then are ye any more Abraham's children being as far dis-
tant from his piety as the difference of your actions shews?
But observe how He arranges His speech : for He said
not that they heard the truth from the Father but from
God, since, as we just now said, from their innate unbounded
folly they were dragged down to untrue conceptions of
Him, thinking that He was speaking of some one of earthly
fathers. And exceeding well does He making His Dis-
course about dying call Himself Man, in every way re-
taining to Himself incorruptibility as God by Nature yet
not severing from Himself His own Temple, but as being
One Son, even when He became Man, yet says that He
spake the Truth. For not in types any more and figures
does the Saviour's word teach us to practise piety, but
persuades us to love the spiritual and true worship.
But when He says, Which I heard from the Father, we
must by no means be offended. For since He says that
640
Book 5.
c. viii. 41,
Mai. iii.
10. and
elsewhere
W ■
Deut.
xviii. 18.
i. *
' \
t ; >
n:i
6 aKivSi-
vois
7 Svffrpo-
irias
Heard, knew. Of the good God
He is Man, He speaks this too as befits man : for as He is
said as Man to die, let Him be said as Man to bear also.
But it seems likely that in the word, heurd, He puts the
inherent knowledge which He has of the will of His own
Progenitor, for so is the wont of the Divinely inspired
Scripture oftentimes to say of God. For when it says
And the Lord heard, we do not by any means attribute
to Him a separate and distinct sense of hearing, like as
there is in us, for the Divine Nature is simple and remote
from all compound, but we take rather hearing as know-
ledge and knowledge as hearing ; for in the simple there
is nought compound as we have said.
And to these meanings we will add a third, not departing
from fit aim. God the Father said somewhere of Christ to
the most holy Moses, A Prophet will I raise them up (i. e.
to them of Israel) from among their brethren like unto thee
and I will put My ivords in His Mouth and He shall speah
unto them all that I shall command Him. For this reason
therefore did our Lord Jesus Christ say that He heard from
the Father the Truth and spake it to the Jews, at once con-
victing them of fighting against God the Father and shew-
ing clearly that Himself is He whom the Lawgiver pro-
mised before to raise up to them.
41 Ye do the deeds of your father.
Having shewn that the Jews are utterly of other manner
than their ancestor, and far removed from his piety, He
with good reason strips them of their empty fleshly boast.
And saying openly that they ought not any longer to be
enrolled among his children, He allots them to another
father like unto them, and affixed similitude of deeds as a
sort of bond of kindred, teaching that the good ought to
be joined to the good, and deciding that it is meet that
they who live ill should have as fathers those who have
been condemned for the like. For like as they who have
chosen to live excellently, and are therefore even now called
saints, may without hazard 6 call God their Father, so to the
wicked is the wicked one rightly ascribed as father, seeing
that they form the image of his wickedness and perversity 7
Father, of the bad the devil. 641
in their characters 8 . For not altogether is he who be- Chap. 5.
c viii 41 •
got of himself conceived of as father by the Divine Scripture, 8^ €(rt
but he too who has any conformed to his own character,
of whom he is said to be therefore father. Thus does the
Divine Paul too write to certain, for in Christ Jesus through l Cor. iv.
the Gosjpel did I beget you. As then (as we said) some are
conformed both to God and to the holy fathers through
likeness in manners and holiness ; so to the devil too and
to those like in conduct to him are some rendered like-
minded 9 , suffering this through their own depravity. There- 9 &n°yv&-
fore to the saints the saints are fathers, but to the wicked
the wicked who betake themselves to them k , most befitt-
ingly. And the one, who in holiness take the impression 1 (so ' A^a-
to say) of the Divine Form on their own souls, and have the ,
o Ml y-\ 2 OlK«lOlS
confidence that befits own^ sons, will with reason say Our S.Matth.
Father which art in heaveji: the bad again will be as-
cribed to their own father, begotten as it were through
likeness unto him unto equal depravity with him. To the
Jews therefore Christ allots and names another father than
the holy Abraham, and who, He does not as yet clearly say.
They said therefore to Him, We have not been born of forni-
cation, we have one Father, God.
Already now have I said that the all-daring Jews were Supra p.
easily sick with bitter and unholy conceptions of our Sa-
viour Christ. For they thought that the holy Virgin had
been corrupted, I mean the Lord's Mother, and that she
was taken with child, not of the Holy Ghost or of operation
from above but of one of those on the earth. For being
wholly disbelieving and without understanding, they either
made no account of the prophetic writings, albeit openly
hearing, Behold a Virgin shall conceive and bear a son, or Isa. vii.
looking only to the flesh and following the order of events
usual with us 8 , and not thinking of the Nature which 3 to"? ku-
works beyond speech, to which nought is hard to per- oko\ov-
form, every thing that seems good to Him easy 4 ; they i <^ Art _
deem that no otherwise could a woman conceive in her rov
.f!M|
k iroVTipois 8e av ird\tv ol irovripol rpe- is perhaps corrupt. I j;
ird/xevoi irpeiru>84ffTaToi. The passage ' ! ; ;
VOL. I. T t
;«
i
i?
i ;!'■
I'
fill!
B
G42
Jews' impiety yet hoastfulness.
Book 5.-
c. viii. 41.
womb, save by coming together with her husband and co-
habitation. Sick of such a suspicion, the wretched ones
dared to accuse the Birth through the Spirit of the Divine
and wondrous Offspring. But when putting them forth
from kindred with Abraham He allots them to another
father, very angry are they, and unrestrainedly foaming up
their inherent anger, they reviling say, we have not been
born of fornication, we have one Father, God. For they say
darkly somewhat of this sort, Two fathers bast Thou, nei-
ther wert Thou born of honourable marriage, we One, God.
But let a man see and consider clearly how great their
disease of madness in this too. For they who by reason of
the naughtiness and depravity that was in them are by the
Eighteous Judge put not even among the children of Abra-
ham, advance to such a measure of madness, as to call even
God their Father, perhaps because of what is said in the
books of Moses, Israel is My son, My first-born, not admit-
ing into their mind what is said through the voice of Isaiah,
Woe to the rebellious children, saith the Lord.
And one may reasonably enquire what it was that induced
the Jews at present to say no longer, Our father is Abraham,
or, We have one father Abraham, but to go straight up to
One God. To me they seem to have had some thought of
this kind. For when they, smiting with their railing the
Lord, as though His mother had been dishonoured 5 before
marriage, were ascribing to Him two fathers, needs did they
seek to take the title of one as an ally of their own ill-will.
For whereby they affirm that they have One Father God, by
6 "-Aayi'ws the same they indirectly 6 reproach the Lord of having two,
setting the One over against two. For they imagined that
if they said, We have one father Abraham, they would be
altogether denying the rest, I mean Isaac and Jacob, and
the twelve who were from him, which if they should do,
they would seem to be arming themselves against them-
7 fa^fo*- selves and to fight with their own choice 7 and boast, es-
tranging Israel from the nobility of the fathers, and thereby
to go along with the Lord's own saying. Escaping then
the damage that thence seemed to accrue to them, they no
Ex. iv.
22.
Isa. xxx.
1.
6 vevodtv-
TJie Son renders so7is and conforms through Holy Ghost. 643
longer say, We have one father Abraham, but rather ascribe Chap. 5.
to themselves One Father Qod, spell-subdued 8 by only the 8' Kara f .'
most unsure pleasures of railing, that they might fall into A -7<W°*
yet greater blame, craftsmen of all impiety, yet daring to
take as their father the Enemy of all impiety.
42 Jesus said unto them, If God were your Father ye would love
Me, for I proceeded forth from God and am come.
The Lord does not hereby take away the power of any
to be ranked among the sons of God, but shews rather to
whom will pertain the boast of it, and that it will be found
rather in the saints, and convicts the insulting Jew of be-
ing mad. For I (saith He) am sprung the One and True
Son by Nature, from God the Father that is ; and all are
adopted, formed after Me and mounting up unto My Glory,
for images are always after their archetypes. How can ye
then (He says) at all be numbered among the children of
God, who are minded not only not to love Him Who beamed
forth from God and transfashions unto His own Form those
who believe on Him, but do even dishonour Him, not in one
way but in many ? and they who receive not the Image 9 of 9 x„«p«-
God the Father, how will they be at all formed after Him ? KT7lpa
Besides it is lawful (He says) not to any chance persons
without blame to call God their Father, but those in whom
the beauty of piety towards Him shall flash forth, — those I
deem and none other will it befit. I have come from Hea-
ven to counsel you things most excellent, and My Word
invites you to the being formed after God. But if it be
verily your aim and longing to have God as your Father,
surely ye would have loved Me your Guide and Teacher on
such a path, Who give you the opportunity of likeness
to the One and True Son, Who through the Holy Ghost
render conformed to Himself those who receive Him. For
he (He says) who altogether boasteth of ownness l toward J oIkuS-
God, how would he not love Him That is of God ? how (tell T1?T '
me) will he honour the tree who foolishly loatheth the
fruit that is its offspring ? Either therefore, He saith, make S. Matth.
the tree good and his fruit good, or make the tree corrupt '
and his fruit corrupt. If therefore the Tree (i. e. God the
t t 2
644 Eternal and Temporal Generation of Son.
Book 5. Father) be Noble 2 and ye know bow to draw the Splendour
2 tvyevis thereof on your own heads, why loved ye not the Fruit that
is of Him, believing It to be such as He is ? The verse be-
fore us therefore hath at once a bitter reproof of the Jews
(for it shews them to be liars, for when they essay to call
God their Father, they are far away from the virtue that
pertains to those who are called to this, because they love
not Him Who is of God by Nature) and at the same time
it profitably brings in the mention of His own Ineffable
Generation, that they might be caught in impiety in this
3 5 W( ryevf) too, calling Him ill-born 3 and bastard. For if the saying,
I proceeded forth from God, signifies His Ineffable and Eter-
*&p apX ov, nal 4 Generation from the Father ; adding I am come, [He
il th imL s h ews ] His appearance in this world with Flesh. And
surely one will not say that God the Word then first beamed
forth from God the Father, when He became Man (for so it
seemed to some of the unholy heretics) but he will rather
take it as is meet and will conceive of it piously. For not
because He joined the words, (I mean I proceeded forth and
I am come) will the Word of the Father be co-eval in time
with the Birth of the Flesh, but to each of the things indi-
cated will we keep its proper meaning. For we believe the
first Generation of the Word conceived of as from God to
be without beginning and above mind ; wherefore it hath
been set forth first in the words, I proceeded forth from God;
the second, i. e., that after the Flesh, for neither have I come
of Myself but He sent Me. I was Incarnate as you, that is, I
became Man, in the Good Pleasure of God the Father came
I in this world to declare to you the things of God and to
tell to those who know not, what it is that pleases Him.
But ye loved not (He says) Him Who from the Divine coun-
e wotiriydv.sel was revealed to you as Saviour and Guide 5 . How then
will ye any more be called children of God, or how will ye
gain the grace of ownness 6 with Him, if ye honour not Him
That is of Him ? It is likely that the Lord again means
something by this and aims by such words also to silence
the people of the Jews who are vainly yelping at Him.
And what it is that is intended we will briefly say.
6 OtKfl6-
T7JT0S
Sent the temporal generation.
645
Many among the Jews esteeming no whit the Divine
Fear, but admiring and accepting only honours from men,
and overcome by base lucre, dared to prophesy, speaking
out of their own heart and not out of the Mouth of the Lord,
as it is written. And verily the Lord of all Himself chid
them saying, I sent not the prophets, I spalce not to them yet
they prophesied ; yea, He threatened to do dread things to
them crying out, Woe unto them that prophesy out of their
their own heart and see nothing at all. Such an one was
that Shemaiah 7 who to the words of Jeremiah opposed his
own lie and having taken the yokes of wood and shattered
them, said, Thus saith the Lord, I will shatter the yoke of the
king of Babylon. Since then when our Saviour Christ says,
But now ye seek to kill Me a man who have told you the truth
which I heard of God, the Jews began to murmur, and not
knowing Who He is in truth, to imagine that He is some
false prophet and to be therefore hardened, so as to even
dare to revile Him, and so angrily desire to kill Him as
even to press on to do it : — profitably does He again terrify
them, saying that He came not of Himself as was the wont
of them who prophesy falsely, but was sent by God, that
by the same He both putting aside the reputation of being a
false prophet and teaching that they will incur no slight
doom, who not only dishonour Him that has been sent by
God the Father, but also dare to devise murder against
Him, might cut short their unbridled daring.
This then for what is before us. But it is probable that
the heretic will make what has been said the food of his in-
nate impiety. He will haply accuse the Essence of the Only-
Begotten and will deem that it is in lower case than the
Father's because of His saying that He had been sent by
Him. But let such an one consider the mode of the eco-
nomy but now spoken, and remember Paul crying aloud
of the Son, Who being in the Form of God thought it not
robbery to be Equal with God, but emptied Himself taking
servant's form, made in the likeness of men and found in
fashion as a man He humbled Himself made obedient unto
death. But if He hath of His own will humbled Him^
Chap. 5.
c. viii.42.
Jer. xxiii.
16.
lb. 21.
Ezek.
xiii. 3.
Jer. xxix.
24.
7 appa-
rently put
forHana-
niah
lb.
xxviii. 2.
Supra
ver. 40.
Phil. ii.
6—8.
IV
<d >
r 1
¥■
iff
1'
' 1»
646 The Son sent, /o bring all good to us; answers
Book 5. self, the Father, that is, consenting and Co-willing it, what
' accusal will He have, going through the whole mode of the
Economy unto its consummation, in any reasonable way?
But if because of His saying that He has been sent, you
deem that the Son lies in lower case than the Father, how
(tell me) doth He That is in lower case, according to thy
unlearning, work in all exactitude the things of God ? For
where does the lesser shew itself in Him who possesses per-
fectly all that belongs to His own Progenitor and the full-
est God-befitting Authority ? Therefore He will not be
conceived of as less on account of being sent, but being
God of God by Nature and verily, since Himself is the Wis-
dom and Power of the Father, He is sent to us as from the
sun the light which is spread abroad from it, in order that
He might make wise that which lacks wisdom, and that
thus at length that which was weak might be lifted up
through Him and strengthened unto the knowledge of God
the Father and recovered unto all virtue. For all things
most fair beamed on the human race through only Christ.
There is therefore nothing at all of servile kind in Christ,
but it belongs only to the form of the flesh : but God-be-
fitting is His Authority and Power even all, even though
the language meetly conformed to the measure of lowliness
take human fashion.
43 Why do ye not understand My speech? because ye cannot
hear My word.
What we have oftentimes said we say again for profit to
the readers : for there is no harm in our discourse going
very frequently through what may profit. It is the custom
then of our Saviour Christ not altogether to accept from
j8 pa _ those who disbelieve Him, the word that boiled up 8 from
their tongue, but to look rather on the hearts and reins,
and to make His replies to the thoughts that were yet re-
volving in the depth of their hearts. For man who knows
not the thoughts that are in another, will needs admit the
» wpo<j>o P - uttered 9 word, but God not so; for He knowing all things,
supra p. takes the thought for the voice. When then the Lord said
8 ava,
aOevra
thoughts. Pleasure and vain-glory unnerve the mind. 647
to the Jews that He had come not of Himself, like them Chap. 5.
c viii 43
who of their own mind and not of the Divine Spirit ad-
vance to prophesy, but that He was sent by God, they Supra
again imagine, or reason among themselves, or secretly
whispering one to another said, Many Prophets have spoken
the things of God and brought words from the Spirit unto ff ;
us, but we find nought among them of such sort as is in
this man's words. For He bears us wholly away from the
worship after the Law and removes us to some other polity
and introduces to us a strange transition l of life. Disso- x Sta -
nant therefore manifestly and irreconcileable is His Dis-
course with that of those of old. Since He beheld them
thinking (as is likely) these things, shewing that He is by
Nature God and knoweth the counsels of the hearts, He
takes hold of it and says, Why do ye not understand My
Speech ? because ye cannot hear My Word. I am not igno-
rant (He says) that ye cannot comprehend My Speech, or
doctrine ; but I will tell you the reason and will clearly set
before you what is the hindrance. Ye cannot hear My Word.
He says, ye cannot, convicting them of impotence unto per-
fect good, because of their being fore-mastered by their
passions. For the love of pleasure unnerves 3 the mind, 2 faoveu-
and the unbridled tendency towards evil yet weakening p0L
the sinew of the heart, renders it feeble and most spiritless
to the power of performing any virtue. Being therefore
fore-weakened by tendencies to vice and tyrannized by your
own passions ye cannot, He says, hear My Word. For right Hos. xiv.
are the ways of the Lord, as it is written, and the just shall 9 '
walk in them, but the transgressors shall become impotent in
them. Akin to this will you find that too which was in
another place said to the Pharisees, How can ye believe Supra
which receive honour one of another and seek not the honour
that cometh from the only God ? for verily in this their not
being able to believe shews the voluntary weakness of their
understanding or that their mind has been before overcome
of vainglory. And we find again that that is true of the
Jews which has been spoken by the voice of Paul, But the 1 Cor. ii.
natural 3 man receiveth not the things of the Spirit of God, l\ VXiK i> s
648 Jews unspiritual, deem the Son even foolishness.
Book 5. for they are foolishness to him. Since therefore thev were
c. vin. 43. *^
* <^xi/co2 natural 4 , they deemed that He was foolishness Who was
inviting them to be saved, and was teaching them the path
of an excellent conversation, and directing them full well
unto the power of pleasing God who delighteth in virtue 5 , to
whom be all honour, glory, might, for ever and ever. Amen.
9 <pi\ap4
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